大方廣佛華嚴經疏 57.14

57.14

第三「善見答」下正示法界，中二：初示依緣得法、後「又善男子」下顯法業用。今初，分三：初總序，初入行位故云年少，創離十住之家名為出家。又近言我此生者，略有二義：一念劫圓融故，如毘目處說；二顯入解行生，非見聞生故。供三十八恒沙者，過前位故。次「或有」下明所修時分。後「聽聞」下所作成益。於中，初自修願智行、次見果用、後知佛修因。二顯法業用中，有十二句，各先辨業用、後出所由。然不出願智行，如文思之。總云一念者，以得無依無念智故，無法不現。

Third, from 'Sugata answered' downwards directly shows the dharmadhātu, which has two parts: first, showing the attainment of Dharma depending on conditions; later, from 'Furthermore, good man' downwards, revealing the functional activity of the Dharma. Now the first is divided into three: First, a general introduction: because he has just entered the station of practice, he is called young; having first departed from the home of the ten abodes is called leaving home. Furthermore, immediately stating 'this life of mine' has, briefly, two meanings: first, because a single thought and kalpas are perfectly interpenetrating, as explained at the section on Bhīṣmottaranirghoṣa; second, to reveal that this is the life of entering understanding and practice, not the life of hearing and seeing. Making offerings to thirty-eight Ganges sands [of buddhas] is because he has surpassed the previous station. Next, from 'Or there were' downwards explains the periods of time cultivated. Later, from 'Hearing' downwards shows the accomplished benefits. Therein, first he personally cultivated aspiration, wisdom, and practice; next he saw the fruit and its functions; later he knew the causes cultivated by the buddhas. Second, in revealing the functional activity of the Dharma, there are twelve phrases, each first discerning the functional activity and later stating its cause. Yet they do not go beyond aspiration, wisdom, and practice; contemplate them according to the text. Stating generally 'in a single thought' is because he has attained wisdom free of dependence and thought, so that no phenomenon fails to manifest.