大方廣佛華嚴經搜玄分齊通智方軌 1.11

1.11

就八會內，所以初明佛者，佛是化主，今攝物必以化主為先，故初明也。二大聖說法有所栖託，次辨處也。三攝化有所，次明菩薩。四器雖具足，請若不滿則不為說，故次生疑。五法潤無崖，次辨集新眾。六微法不審不可即說，次辨入定。七欲辨法勝，故明佛加。八顯法始終分齊，次明出不出異。九勝法既宣，次明法益，故辨動地雨華等也。十然功用既彰，化不偏屈，十方齊轉契合不虛，故次辨結會平等，顯證述成。此十若離雨華等，乃有十五。散華、燒香、放光、作樂、雨寶，攝五為一也，今並攝在十耳。

Within the eight assemblies, the reason the Buddha is clarified first is that the Buddha is the master of transformation; now, in gathering beings, one must take the master of transformation as primary, and so he is clarified first. Second, the Great Sage must have a dwelling place when expounding the Dharma; next, the location is distinguished. Third, there being those who are gathered and transformed, next the bodhisattvas are clarified. Fourth, though the vessels are fully present, if their requests are not satisfied, he will not speak; hence next doubt is generated. Fifth, the moisture of the Dharma is boundless; next, the assembly of new multitudes is distinguished. Sixth, subtle dharmas cannot be spoken immediately without deliberation; next, entering samādhi is distinguished. Seventh, desiring to distinguish the supremacy of the Dharma, the Buddha's empowerment is clarified. Eighth, to reveal the beginning, end, and scope of the Dharma, the difference between emergence and non-emergence is next clarified. Ninth, once the supreme Dharma is proclaimed, the benefit of the Dharma is next clarified; hence the shaking of the earth, the raining of flowers, and so forth are distinguished. Tenth, when the functions and benefits are manifested and transformation is not one-sided or bent, the ten directions turn equally in genuine accord; hence next the equality of concluding the assembly is distinguished, manifesting realization and conferring validation. If these ten are separated into the raining of flowers and so forth, there are fifteen: scattering flowers, burning incense, emitting light, playing music, and raining jewels—gathering these five into one. Here, they are all subsumed within the ten.