大方廣佛華嚴經疏 55.32

55.32

Regarding the second, transformation and attunement through the three karmas, from "at that time Mañjuśrī" downward, it has two parts: first, attuning the capacities through body and mind; second, conferring the Dharma suited to the capacity, from "at that time the Bodhisattva Mañjuśrī, having observed thus" downward. Within the former there are also two: first, an overall attuning of the great assembly as an expedient for conferring the Dharma, hence it says "being about to speak"; next, specifically observing Sudhana, from "further regarding" downward, knowing he is extraordinary, specially turning the sage's regard. The name of the assembly's Sudhana is established based on this, because he is the particular focus. Within this there are two: first, an overall indication; second, a specific elaboration, from "knowing this" downward. Within the specific there are two: first, observing external conditions; next, observing internal causes. Within the former there are also two: first, a specific explanation; next, an overall conclusion, from "by this matter" downward. Wealth (cai) mostly pertains to the dependent [environment], while goodness (shan) penetrates both the dependent and the proper [recompense]; the manifestation of wealth is its good mark, so he is named Sudhana (Shan-cai, "Good Wealth"), just as Subhūti (Shan-xian) was established in name. Second, observing internal causes, from "further knowing this" downward: this is also termed "goodness," contrasted with the above as "wealth." Furthermore, an understanding mind according with noumenon is called "good," while accumulating virtue inexhaustibly is called "wealth." The text has ten clauses: the first one is only past causes; from faith and understanding onward, all penetrate past and present. Regarding the second, conferring the Dharma suited to the capacity, it has three parts: first, concluding the preceding and introducing what follows; second, specifically citing the Dharma doors, from "namely" downward; third, concluding the exposition and urging progress, from "at that time the youth Mañjuśrī, for Sudhana's sake" downward. Within the specific citing there are ten clauses: the first two concern the Buddha's cause—first, accumulating the myriad practices, and second, continuity thought-moment after thought-moment; the next seven concern the Buddha's fruit, wherein the first three are the wondrous functions gathering sentient beings, and the latter four are essence and function fully complete; the tenth clause penetrates both cause and fruit, and penetrates both noumenon and phenomena. Within the third, concluding the exposition and urging progress, he concludes that what was spoken before is universal and without partiality, points to the preceding causal dharmas to urge him to cultivate and advance, causes him to generate the great aspiration to seek the preceding Buddha-fruit, and causes him to recall past goodness so that he does not disparage himself. Those others who are not of this capacity are further expounded to as appropriate.