大方廣佛華嚴經疏 56.18

56.18

第二「見此比丘」下明見敬諮問。於中三：初見、次「時善財童子」下敬、三「作如是言」下諮問。於中二：先自陳發心、後「而未知」下正陳請問。於中二十句問，文分為三：初十句總問，於法起行故。佛法言通一切行法。於中淨治者，對治淨故。深淨者，契理遍淨故。餘可知。二「我聞」下結前請後，欲顯後問異前問故。三「菩薩云何不捨見佛」下十句，別問行起勝用故。十句中所行各別，於中初三句明不離三寶行、次二句不捨二利行、次二句攝佛依正行、次一句悲智無住行、後二句攝法證入行。皆言不捨者，無暫捨離故。

Second, from 'Seeing this monk' onward, clarifies seeing, paying homage, and inquiring. Within this are three parts: first is seeing; next, from 'At that time the youth Sudhana' onward, is paying homage; third, from 'spoke these words' onward, is inquiring. Within this are two parts: first he states his own generating of the mind [for awakening]; next, from 'yet I do not know' onward, he directly presents his question. Within this are twenty phrases of questioning, and the text is divided into three: the first ten phrases are general questions, because one initiates practice regarding the Dharma. The term 'Buddhadharma' universally applies to all practices and dharmas. Among them, 'cleansing and purifying' is purification through antidotes. 'Deeply purifying' is pervasive purification through tallying with noumenon. The rest can be understood. Second, from 'I have heard' onward, concludes what came before and requests what follows, intending to reveal that the subsequent questions differ from the preceding questions. Third, the ten phrases from 'How do bodhisattvas not abandon seeing the Buddha' onward specifically inquire into the arising of superior functions through practice. In the ten phrases, what is practiced is distinct in each: among them, the first three phrases clarify the practice of not departing from the Triratna; the next two phrases, the practice of not abandoning the two benefits; the next two phrases, the practice of gathering the Buddha's dependent and primary [retributions]; the next one phrase, the practice of non-abiding through compassion and wisdom; the final two phrases, the practice of gathering dharmas and realizing entry. All state 'not abandoning' because there is no temporary departure.