大方廣佛華嚴經疏 57.12

57.12

大文第三善見已下有十善友，寄十行位，位各一人。初善見比丘，寄歡喜行，文亦具六。初依教趣求，中亦二：先念前友教中有十三句，初總、餘別。別分為三：初二約菩薩論深，一所證法界，即事而真故；二入菩薩地智，唯證相應故。次有七句，約眾生辨深，一報類難知故；二妄想為因，即無性故；三染分行業，唯佛知故；四感異熟識，若種若現，恒轉如流不可知故；五所變影像，若內若外，緣無性故；六名無得物之功，而不失所名之物故；七文字言說皆解脫故。後三句合辨前文，一染淨二分皆嚴法界而無嚴故；二上二分業不相知故；三各自莊飾淨染世間果報無失，即同真故。總上二分，皆是般若波羅蜜普莊嚴故，所以思之。二趣求後友。於市肆等處處求者，顯隨緣造修，無不在故。

Major section three: From Sugata (Shanxian) downwards, there are ten spiritual friends, correlated with the stations of the ten practices, one person for each station. First, the monk Sugata, correlated with the Practice of Joy (pramudita-caryā); his text also possesses six parts. First, proceeding to seek in accordance with instruction, which also has two parts: First, reflecting on the teachings of the previous spiritual friend has thirteen phrases. The first is general, and the rest are specific. The specific are divided into three: The first two discuss depth regarding bodhisattvas: first, the dharmadhātu realized, because it is genuine right in phenomena; second, the wisdom of entering the bodhisattva stages, because it corresponds solely to realization. Next, there are seven phrases discerning depth regarding sentient beings: first, because the classes of retribution are difficult to know; second, because false discrimination is the cause, which is itself devoid of intrinsic nature; third, because the actions of the defiled portion are known only to buddhas; fourth, because the consciousness of fruition (vipākavijñāna) brought about—whether as seeds or as actual manifestations—ever turns like a torrent and cannot be known; fifth, because the reflected images that are transformed, whether internal or external, are conditions devoid of intrinsic nature; sixth, because names have no efficacy to grasp actual entities, yet they do not lose the entities named; seventh, because characters and spoken words are all liberated. The last three phrases jointly discern the preceding text: first, because both the defiled and pure portions adorn the dharmadhātu without any adornment; second, because the actions of the above two portions are not mutually aware; third, because their respective adorning of the pure and defiled worldly fruits of retribution is without failure, being identical to the true. In summary, both of the above two portions are because of the universal adornment of the prajñāpāramitā; hence he contemplates them. Second, proceeding to seek the next spiritual friend. Seeking everywhere in marketplaces and other locales manifests that one cultivates in accordance with conditions, being absent nowhere.