華嚴略疏卷第三 3.16

3.16

就正說之中有五分。第一總舉法體同三世佛所證法性中生。二為約無分齊法以為十數亦嘆同三世。三列數下之名亦嘆同三世。四厚集善根已下別解亦同三世。五最後結十義也。厚集善已前准諸會。總厚總定總加。乃至總數總請。厚集已下別說別加別請別顯十地義也。初總舉法體中有六種決定。於中願善決定為總。即是菩提心故。餘是別。同相善決定。異相者別相故。成相是略說。壞相是廣說。故六種決定。一觀相善決定。二真實善決定。三勝善決定。四因善決定。五大善決定。六不怯弱善決定。無有過者。即觀相善決定。論云。真如觀一味相故。不可壞者。即真實善決定。論云。非世間境界世間。廣大如法界者。即勝善決定。論云。大法界佛根本故。究竟如虛空者。即因善決定。論云。有二種。一成無常愛果因。是因如虛空生諸色不可盡故。盡未來際者。論云。常果因得涅槃道故。大本經中𨷂此一句。遍覆一切已下即大善決定。論云。隨順利益他行故。何以故以下即第六不怯善決定。論云。入三世一切諸佛智地故。

Within the actual preaching, there are five sections: first, generally putting forward the Dharma-essence, born from within the Dharma-nature realized by the buddhas of the three periods of time; second, taking the unmeasured Dharma and making it into the number ten, also praising it as identical across the three periods; third, listing the names under the numbers, also praising them as identical across the three periods; fourth, from “thickly accumulating good roots” onwards, individually explaining them, also identical across the three periods; fifth, finally concluding the ten meanings. Before “thickly accumulating good roots”, in accordance with the various assemblies, it generally thickens, generally enters absorption, generally empowers, up to generally numbering and generally requesting. From “thickly accumulating” onwards, it individually preaches, individually empowers, individually requests, and individually reveals the meanings of the ten grounds. In the initial general presentation of the Dharma-essence, there are six kinds of decisive certitudes. Among them, decisive certitude in good vows is the general, which is the mind of awakening (bodhicitta); the rest are specific. Identical characteristic is good decisive certitude; different characteristic is the specific characteristic. Accomplished characteristic is the brief explanation; disintegrated characteristic is the extensive explanation. Thus there are six kinds of decisive certitude: 1. decisive certitude in observing characteristics; 2. decisive certitude in reality; 3. decisive certitude in excellence; 4. decisive certitude in cause; 5. decisive certitude in greatness; 6. decisive certitude in non-cowardice. “Free of fault” is decisive certitude in observing characteristics. The treatise says: because contemplation of suchness is of a single flavor. “Indestructible” is decisive certitude in reality. The treatise says: it is not the mundane realm of the worldly. “Vast as the dharmadhātu” is decisive certitude in excellence. The treatise says: because the great dharmadhātu is the root of the buddhas. “Ultimate as empty space” is decisive certitude in cause. The treatise says: there are two kinds: first, the cause of accomplishing impermanent, cherished fruit, this cause being like empty space producing all forms inexhaustibly; “to the limit of the future” is, the treatise says, the cause of constant fruit, attaining the path of nirvāṇa. The larger recension of the sūtra lacks this phrase. From “pervasively covering all” onwards is decisive certitude in greatness. The treatise says: because it conforms to activities that benefit others. From “Why is this?” onwards is the sixth, decisive certitude in non-cowardice. The treatise says: because it enters the ground of wisdom of all buddhas of the three periods of time.