大方廣佛華嚴經疏 56.5

56.5

Now, for the first abode of initial resolve, the text possesses all six. In the first, proceeding and seeking according to instruction, the mind of understanding ascends the stages, hence it says "climbing the mountain." Wisdom surveying the practices of the stages is "observing the ten directions." The heart cherishing the attained intent is "wishing to see Meghasvara." The seven factors of enlightenment aiding the path is "passing seven days." Forgetting the stage in which one abides is only then attaining the intent; hence he sees him on another mountain. Seeing him, concentration and wisdom travel together, which is "walking slowly in kinhin." "Slowly" is śamatha, because one does not abide in distracted thought. "Walking" is vipaśyanā, because one does not abide in a quietistic mind. If explained phenomally, it means he was properly cultivating the pratyutpanna-samādhi. Second, from "Having seen him, he went to him" onward is inquiring with reverence upon seeing. Within this are four parts: 1. establishing the etiquette of respect, because he values the person and the Dharma; 2. from "Made this remark" onward, stating his own initial resolve, clarifying that he is a Dharma vessel; 3. from "Yet I do not know" onward, properly setting forth what is questioned, manifesting his own lack of knowledge and requesting him to expound in accordance with his capacity. In the question, citing the beginning and omitting the later parts of the preceding eleven phrases is an abbreviation by the sūtra compiler; if Sudhana had abbreviated it, how could the friend have comprehended? 4. From "I have heard that the holy one" onward, praising virtue and requesting teaching: having wisdom, he is skilled; having compassion, he is not stingy; therefore he should expound for him. "Guiding" (you) means enticing and illustrating, which is instructing (avavāda), in order to accomplish the preceding understanding. "Admonishing" (hui) means instructing and admonishing (anuśāsana), in order to accomplish the preceding practice. Below, all follow this analogy. The preceding question merely asked about the perfection of causes; here, he concludes by aspiring to the fulfillment of fruition, which is the purpose of resolving.