[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經搜玄分齊通智方軌](https://indike.org/pramana/in.bauddha.taisho.1732) › 1.27.1 # 大方廣佛華嚴經搜玄分齊通智方軌 1.27.1 大方廣佛華嚴經搜玄分齊通智方軌 1.27.1 - **Language:** Classical Chinese ### [1.27.1](https://indike.org/pramana/in.bauddha.taisho.1732.1.27.1) 第四分文釋者，有二：一對會、二隨品。 此〈盧舍那品〉果廣而因略，故屬果德； 二〈名號〉下因廣而果略，故判因行。 更有別判，如第二會初釋。 二就品分者，有三：初至〈光覺〉等來，舉果勸樂生信分。 二〈明難〉下明修因契果生解分。 三〈離世間〉下辨依緣修行成德分。 所以須爾者，為眾生薄少善根信心難發，故此品內佛加普賢說淨土依果。 第二會內文殊承力說佛三業，明其正報，以此勝依正以起信心。 既起信心已，次須為說法令其起解，故〈明難品〉下廣辨行相勸依。 已見法明白，次須勸依起行歸有所得，故〈離世間〉下明依緣成德分。 亦可依會分文定耳，餘義可知。 又依《瓔珞經》云：第一會明世界及法界海，第二會明淨土。 此依經判，大妙，文有此意，甚須思簡，至文當知。 次第二引證者，如《維摩經．佛國品》在先，如是非一，可知。 此品大分二：一總通釋、二別約文辨。 初總有三：一能詮教、二所詮法、三所詮義。 其法義不定，廣如四十無礙辯才等中釋。 二別約文辨，有二：初大眾生念陳疑、二「爾時世尊知諸菩薩心」下明其答相。 因初請問料簡八會，諸問不同，即十門中第四也。 此略有三：一辨有無、二明法門廣略前後、三辨問人多少不等。 初有無者，初二會後三會初有問也。 所以者，初為通問因果二法故。 第二所以者，復問行法初故。 後三所以問修行中同異故，餘對文辨。 次依文釋。 疑問中分二：初長行、後偈頌。 長行有三：初舉能問人興念、二「何等」下正請、三「唯願」下結請。 請中有二十三句問。 又佛作頭成十四句，分二：初二十一句問得果法、次「一切菩薩」下問因法。 就果文，準下五海十智，答文有五子段：初十二句，明三身果體差別。 又若依一乘即體德用也，餘準之。 次世界海一句，辨淨土依果。 三眾生海一句，辨所化生。 四法界方便一句，辨化生法藥。 五佛海下六句，辨果德攝化作用之義。 初十二文，分三：初四辨法身德、二「佛力」下五句辨報佛德、三「佛眼」下三句明化身德，此約三乘定文耳。 佛地者，果位出生眾德故。 佛境界者，分局也。 佛持者，法身持眾德也。 佛行者，行業也。 化身文，眼耳等辨身業，佛光明音等辨口業，佛智海辨意業。 就「佛海」下六句化用文中，初三辨報佛化用，後三辨化佛作用。 就因問分二：初一切菩薩所修行海者，總也； 次別。 別文分二：初大乘心等，辨地前信樂等種為因也； 二「出生諸度」下辨地上行，即攝十度。 波羅蜜即六波羅蜜，願即願、方便，智即力、智也。 頌文有二：初長行、次偈頌。 偈有十八，偈準《地論》，此名口業也。 就中分三：初六偈總讚請、次十一偈半頌上請文、次半頌上結。 請前六文內分三：初一自利德圓、次三利他滿、後二根器樂聞。 就十一句巧略故不可周盡，初八頌三身十二句，次一頌世界海下三句，次二頌上佛海等六句及因行等二句。 次第二明答相，文分七：初辨放光集眾明其序分、二「爾時普賢即入淨藏定」下三昧分、三「普賢入定已」下辨加分、四「大眾同聲」下請分、五「爾時普賢菩薩承佛神力已」下明本分、六「爾時普賢從定」下辨起分、七「爾時普賢菩薩欲令眾歡喜」下明其說分。 文分二：初廣集說儀、二「如此四天下已」下結通平等。 初文有四：初放光、二集眾、三示眾令知說法者、四「於彼有蓮華生」下顯說儀則。 次放光有二意：一現相表實、二起其信心。 此文二意，通下會耳。 因此放初光，即明諸會放光、集眾、偈頌三義不同，此即十中第五番也。 集眾說偈對文辨。 諸會序內顯解行法及德位淺深不同，但第六七八三會無放光集眾。 所以第六不放者，凡放光表往來眾集等，地前世間故有往還； 地上證體無漏盡其性，處無可攝聚在異處也，但可共加顯深方說也。 > Fourth, dividing and explaining the text has two \[aspects\]: first, according to the assemblies; second, following the chapters. This "Vairocana Chapter" has extensive results and concise causes, so it belongs to the virtues of the fruition. Second, from "Names" onwards, the causes are extensive and the results concise, so it is determined as causal practices. There are further distinct determinations, as explained at the beginning of the second assembly. Second, dividing according to the chapters has three \[parts\]: First, up to \[the chapter on\] "Enlightenment by Light" and so forth, is the section that adduces the results to encourage delight and generate faith. Second, from "Clarifying Difficulties" downwards, is the section that clarifies cultivating causes to accord with results and generate understanding. Third, from "Transcending the World" downwards, is the section that explains relying on conditions to cultivate practice and accomplish virtue. The reason why it must be so is that because sentient beings' roots of goodness are slight and few, faith is difficult to arouse; therefore, in this chapter the Buddha empowers Samantabhadra to expound the dependent results of the pure land. In the second assembly, Mañjuśrī relies on \[the Buddha's\] power to expound the Buddha's three karmas and clarify his direct retribution, using these supreme dependent and direct \[retributions\] to arouse faith. Once faith has arisen, one must next explain the Dharma for them to cause understanding to arise; hence from the "Clarifying Difficulties Chapter" downwards, it extensively analyzes the marks of practice and encourages reliance on them. Having seen the Dharma clearly, one must next encourage relying on it to give rise to practice so that returning \[to it\] yields attainment; hence from "Transcending the World" downwards, it clarifies the section on relying on conditions to accomplish virtue. It can also be settled by dividing the text according to the assemblies; the remaining meanings may be understood. Furthermore, relying on the Yingluo jing, it says: The first assembly clarifies the world and the ocean of the dharmadhātu; the second assembly clarifies the pure land. This division, relying on the sūtra, is extremely subtle; the text contains this intention and it must truly be reflected upon and examined; it will be understood when arriving at the text. Next, second, adducing proofs: like the "Buddha Land Chapter" of the Vimalakīrtinirdeśa-sūtra being placed first, cases like this are more than one, as can be known. This chapter is broadly divided into two: first, a general comprehensive explanation; second, a specific analysis with reference to the text. First, the general \[explanation\] has three \[parts\]: first, the teaching that is the signifier; second, the dharmas that are signified; third, the meanings that are signified. Its dharmas and meanings are not fixed, being extensively explained as in the forty unhindered forms of eloquence and so forth. Second, the specific analysis with reference to the text has two \[parts\]: first, the great assembly giving rise to thoughts and stating their doubts; second, from "At that time the World-Honoured One knew the thoughts of the bodhisattvas" downwards, clarifying the manner of its answer. Because of the initial request, we examine the eight assemblies; the various questions are not the same, which is the fourth among the ten topics. This briefly has three \[aspects\]: first, analyzing presence and absence; second, clarifying the breadth, brevity, preceding, and succeeding of the Dharma gates; third, analyzing the disparity in the number of questioners. First, regarding presence and absence: at the beginning of the first two assemblies and the last three assemblies, there are questions. The reason for the first is to make a general inquiry into the two dharmas of cause and effect. The reason for the second is to ask again about the beginning of the dharmas of practice. The reason for the last three is to ask about the similarities and differences within the cultivation of practice; the rest is analyzed with reference to the text. Next, explaining according to the text. The inquiry into doubts is divided into two: first, prose; later, verses. The prose has three \[parts\]: first, adducing the persons who can question giving rise to thoughts; second, from "What is..." downwards, the formal request; third, from "We only pray..." downwards, the concluding request. Within the request there are twenty-three sentences of inquiry. Furthermore, with "the Buddha" serving as the head, they make fourteen sentences, divided into two: first, twenty-one sentences asking about the dharmas of attained results; next, from "all bodhisattvas" downwards, asking about causal dharmas. Regarding the text on the results, according with the five oceans and ten wisdoms below, the text of the answer has five subsections: First, twelve sentences clarify the distinctions of the fruition-body of the three bodies. Also, if relying on the One Vehicle, they are the essence, virtues, and functions; the rest are modeled on this. Next, the one sentence on "the ocean of worlds" explains the dependent results of the pure land. Third, the one sentence on "the ocean of sentient beings" explains the beings who are transformed. Fourth, the one sentence on "dharmadhātu-upāya" explains the Dharma-medicine for transforming beings. Fifth, the six sentences from "the ocean of buddhas" downwards explain the meaning of the functions of gathering and transforming by the virtues of the fruition. The initial twelve passages are divided into three: first, four explain the virtues of the dharmakāya; second, the five sentences from "the Buddha's powers" downwards explain the virtues of the reward buddha; third, the three sentences from "the Buddha's eyes" downwards clarify the virtues of the transformation body; this settles the text according to the three vehicles. "The Buddha-ground" is because the fruition stage produces the manifold virtues. "The Buddha's realm" is the divisions and scopes. "The Buddha's upholding" is the dharmakāya upholding the manifold virtues. "The Buddha's conduct" is the karmic activities. In the text on the transformation body, the eyes, ears, and so forth explain bodily karma; the Buddha's light, voice, and so forth explain vocal karma; the ocean of the Buddha's wisdom explains mental karma. Within the text on transformative functions from the six sentences below "the ocean of buddhas", the first three explain the transformative functions of the reward buddha, and the latter three explain the functions of the transformation buddha. Regarding the inquiry into causes, it is divided into two: first, "the ocean of practices cultivated by all bodhisattvas" is the general; next is the specific. The specific text is divided into two: first, "the mind of the Great Vehicle" and so forth explains the seeds of faith, joy, and so forth prior to the bhūmis as the causes; second, from "producing the pāramitās" downwards, it explains the practices on the bhūmis, which subsumes the ten pāramitās. "Pāramitā" is the six pāramitās; "vow" is vow and upāya; "wisdom" is power and jñāna. The verse text has two: first, prose; next, verses. There are eighteen verses; according to the Daśabhūmivyākhyāna, these are called vocal karma. Within this, it is divided into three: first, six verses generally praise and request; next, eleven and a half verses versify the preceding text of the request; next, half a verse versifies the preceding conclusion. Within the preceding six passages of request, they are divided into three: first, one is the perfection of virtues of benefiting oneself; next, three are the fulfillment of benefiting others; the last two are the capacity of the faculties delighting in hearing \[the Dharma\]. Regarding the eleven sentences, because of skilful brevity they cannot be completely exhaustive: the first eight versify the twelve sentences on the three bodies; the next one versifies the three sentences below "the ocean of worlds"; the next two versify the six sentences on "the ocean of buddhas" and so forth above as well as the two sentences on causal practices and so forth. Next, second, clarifying the manner of the answer: the text is divided into seven: first, explaining the emitting of light to gather the assembly to clarify its introductory section; second, from "At that time Samantabhadra entered the pure repository samādhi" downwards, the samādhi section; third, from "After Samantabhadra entered samādhi" downwards, explaining the empowerment section; fourth, from "The great assembly with one voice" downwards, the request section; fifth, from "At that time Bodhisattva Samantabhadra, having received the Buddha's spiritual power" downwards, clarifying the fundamental section; sixth, from "At that time Samantabhadra arose from samādhi" downwards, explaining the arising section; seventh, from "At that time Bodhisattva Samantabhadra, wishing to cause the assembly to rejoice" downwards, clarifying its exposition section. The text is divided into two: first, extensively gathering the protocol of exposition; second, from "In this four-continent world, and so on" downwards, concluding by extending it universally. The first text has four \[parts\]: first, emitting light; second, gathering the assembly; third, showing to the assembly to let them know the expounder of the Dharma; fourth, from "There a lotus arose" downwards, revealing the protocol of exposition. Next, emitting light has two intentions: first, manifesting signs to express reality; second, giving rise to their faith. These two intentions of the text apply throughout the assemblies below. Taking occasion of this emission of the initial light, it explains that across the assemblies the three meanings of emitting light, gathering the assembly, and reciting verses are different; this is the fifth round among the ten \[topics\]. Gathering the assembly and reciting verses will be analyzed with reference to the text. Within the prefaces of the various assemblies, they reveal the differences in depth of the dharmas of understanding and practice and the stages of virtue; but the sixth, seventh, and eighth assemblies have no emitting of light or gathering of the assembly. The reason why the sixth does not emit light is that generally, emitting light expresses coming and going, the gathering of assemblies, and so forth; because the stages prior to the bhūmis belong to the mundane world, there is coming and going; on the bhūmis, one realizes the unconditioned essence and exhausts its nature, so there is no place to gather them in a different location; it is only by joint empowerment revealing profundity that it can then be expounded. > — English (machine translation) (machine translation) - [Previous: 1.26](https://indike.org/pramana/in.bauddha.taisho.1732.1.26) - [Next: 1.27.2](https://indike.org/pramana/in.bauddha.taisho.1732.1.27.2) - [Up: 1.27](https://indike.org/pramana/in.bauddha.taisho.1732.1.27) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1732~en-mt.1.27.1) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1732.1.27.1](https://indike.org/pramana/in.bauddha.taisho.1732.1.27.1) · Pramāṇa