大方廣佛華嚴經疏 55.32

55.32

第二「爾時文殊」下三業調化，中二：一身意調機、二「爾時文殊師利菩薩如是觀」下當機授法。前中亦二：先總調大眾，為授法方便，故云將說；後「復於」下別觀善財，知其不群，特迴聖眷。善財會名，因此而立，偏所為故。於中二：先總標、二「知此」下別顯。別中二：先觀外緣、後觀內因。前中亦二：先別明、後「以此事」下總結。財多屬依、善通依正，財現是其善相，稱曰善財，亦猶善現立稱。二「又知此」下觀內因者，此亦稱善，對上為財。又解心順理曰善，積德無盡曰財。文有十句：初一唯宿因，信解已去皆通過現。第二當機授法，中三：初結前標後、二「所謂」下別舉法門、三「爾時文殊師利童子為善財」下結說勸進。就別舉中十句：初二約佛因，一積集萬行、二念念不斷；次七約佛果，於中前三妙用攝生、後四體用圓備；第十句通因通果、通理通事。三結說勸進中，結前所說普及無偏，指前因法勸令進修，令發大心求前佛果，令憶宿善使不自輕。餘非此機，隨宜更演。

Regarding the second, transformation and attunement through the three karmas, from "at that time Mañjuśrī" downward, it has two parts: first, attuning the capacities through body and mind; second, conferring the Dharma suited to the capacity, from "at that time the Bodhisattva Mañjuśrī, having observed thus" downward. Within the former there are also two: first, an overall attuning of the great assembly as an expedient for conferring the Dharma, hence it says "being about to speak"; next, specifically observing Sudhana, from "further regarding" downward, knowing he is extraordinary, specially turning the sage's regard. The name of the assembly's Sudhana is established based on this, because he is the particular focus. Within this there are two: first, an overall indication; second, a specific elaboration, from "knowing this" downward. Within the specific there are two: first, observing external conditions; next, observing internal causes. Within the former there are also two: first, a specific explanation; next, an overall conclusion, from "by this matter" downward. Wealth (cai) mostly pertains to the dependent [environment], while goodness (shan) penetrates both the dependent and the proper [recompense]; the manifestation of wealth is its good mark, so he is named Sudhana (Shan-cai, "Good Wealth"), just as Subhūti (Shan-xian) was established in name. Second, observing internal causes, from "further knowing this" downward: this is also termed "goodness," contrasted with the above as "wealth." Furthermore, an understanding mind according with noumenon is called "good," while accumulating virtue inexhaustibly is called "wealth." The text has ten clauses: the first one is only past causes; from faith and understanding onward, all penetrate past and present. Regarding the second, conferring the Dharma suited to the capacity, it has three parts: first, concluding the preceding and introducing what follows; second, specifically citing the Dharma doors, from "namely" downward; third, concluding the exposition and urging progress, from "at that time the youth Mañjuśrī, for Sudhana's sake" downward. Within the specific citing there are ten clauses: the first two concern the Buddha's cause—first, accumulating the myriad practices, and second, continuity thought-moment after thought-moment; the next seven concern the Buddha's fruit, wherein the first three are the wondrous functions gathering sentient beings, and the latter four are essence and function fully complete; the tenth clause penetrates both cause and fruit, and penetrates both noumenon and phenomena. Within the third, concluding the exposition and urging progress, he concludes that what was spoken before is universal and without partiality, points to the preceding causal dharmas to urge him to cultivate and advance, causes him to generate the great aspiration to seek the preceding Buddha-fruit, and causes him to recall past goodness so that he does not disparage himself. Those others who are not of this capacity are further expounded to as appropriate.