大方廣佛華嚴經疏 16.6

16.6

Fourth, as for explaining the text: the text has three parts. First, Mañjuśrī's initiation; second, Bhadraśrī's extensive exposition; third, the manifest verification across the ten directions. Now, the first divides into two: first, the compiler's narrative; second, the actual initiation. Each of these two sections has concluding what precedes and giving rise to what follows. Now, the first: it first concludes what has already been spoken. Favourable and adverse [conditions] are alike complied with, so that adventitious defilements cannot sully his mind; compassion and wisdom roam together, so that the myriad realms cannot disturb his reflection—this is called 'pure practice'. The 'great merits and virtues' are precisely the previously accomplished fruition. Next, from 'wishing to reveal' downward gives rise to what follows; the text encompasses beginning and end. Regarding the end, it reveals the superior merits and virtues of the bodhicitta of perfected faith, because the causal practices of the five stations are fully complete. Regarding the beginning, it is merely that within birth-and-death one vows to realise bodhi, as it is that upon which the myriad virtues rely. Now, two verses are revealed. In the actual initiation, the first half concludes what precedes. Because the verse text is compressed, it briefly omits the virtues accomplished. The second half exhorts the exposition, requesting him to expound the virtues of practice, which thus stands in a mutually complementary relation to the prose text.