華嚴略疏卷第三 3.16

3.16

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.