大方廣佛華嚴經疏 60.11

60.11

大文第五「增長趣求」下顯因廣大相。以前照理無二，顯其甚深，方堪成佛廣大之因，以隨一一因皆稱法性故。文殊般若即攝相歸體，普賢法界即祕密重重。若以二聖相對，則文殊為能證；若以二聖對善財，則文殊亦為所證，未得般若今證得故。文中分三：初依教趣求、二聞覩前相、三見聞證入。今初，有二十六句：初一標求佛果；後一總觀圓因；中間諸句義通前後，皆是趣佛之因，並是普賢解脫境故。就中間攝為十對：初四四等普周寂靜，即捨故；次二福智無外緣境，是智故；次二入正增助；次二修因知果；次三入法現生；次二證願修行；次二照上增下；次二得實照權；次二智周身遍；後三摧障入理。其入無礙法，向上成無二礙、向下即成無礙法界。其住平等地，即前文殊自所住處。後總句觀普賢境，即前普賢行道場，以是顯因廣大相故。文殊通指善財普觀，不同前文一友指於一友，良以普觀方見普賢故。

The fifth major section, from "increasing the pursuit…" onward, reveals the vast mark of the cause. Because previously illuminating noumenon was non-dual, revealing its extreme profundity, only then is it competent to become the vast cause of buddhahood, since each and every cause accords with the dharmatā. Mañjuśrī's prajñā gathers marks back into essence; Samantabhadra's dharmadhātu is manifold and secret. If the two sages are contrasted with each other, Mañjuśrī is the one who realizes; if the two sages are contrasted with Sudhana, Mañjuśrī is also what is realized, because prajñā, not having been obtained previously, is now realized. The text is divided into three parts: first, seeking in accordance with the instruction; second, hearing and beholding the preliminary portents; third, seeing, hearing, and realizing entry. In the first part, there are twenty-six phrases: the first indicates seeking the fruit of buddhahood; the last universally contemplates the complete cause; the phrases in between have meanings connecting the preceding and following, all being causes for advancing toward buddhahood and all being realms of Samantabhadra's liberation. Within the middle, they are gathered into ten pairs: the first four are the four immeasurables universally pervasive and tranquil, which is equanimity; the next two are merit and wisdom without external objective realms, which is wisdom; the next two enter the correct and increase auxiliary [factors]; the next two cultivate causes and know the fruit; the next three enter the Dharma and manifest births; the next two realize vows and cultivate practice; the next two illuminate the superior and augment the inferior; the next two attain the real and illuminate the provisional; the next two are wisdom being pervasive and bodies being universal; the last three destroy hindrances and enter noumenon. Entering unobstructed dharmas, facing upward, constitutes non-dual non-obstruction; facing downward, it constitutes the unobstructed dharmadhātu. Abiding on the stage of equality is precisely the aforementioned place of Mañjuśrī's own abiding. The final general phrase contemplates the realm of Samantabhadra, which is the aforementioned bodhimaṇḍa of Samantabhadra's conduct, because this reveals the vast mark of the cause. Mañjuśrī generally directs Sudhana to contemplate universally, unlike the preceding text where one friend directed to another friend, truly because only by universal contemplation can one see Samantabhadra.