大方廣佛華嚴經搜玄分齊通智方軌 1.27.3

1.27.3

初文有四：初半總顯、二半辨輪體、三一行明所應方處隨轉、四一行明義相耳。 法輪有四種：一教、二行、三理、四事也。 問：此轉法輪與三乘三轉十二行輪何別？ 答：此但一轉成其十行，所謂一轉無盡轉，廣如下說。 又《佛本行經》云「佛於箕宿月初十五日內，十二日昃過半人影難勝時北面坐，於鬼宿及房宿時轉梵法輪也。 」就第二中，初六偈明意業化、次四偈辨身業化、次四偈辨口業化。 又釋有七：初二總辨因果起化分量、二有二辨身業、三有二明其口業、四有二明意業、次二重辨身分齊、次二重口、次二重意。 二明三昧分法體，即敬承佛力，受加以發起。 於內有二：一約諸會料簡、二釋文。 料簡分四，即第六番也。 一有無者，入定為表法深，唯第二會所對機淺，法不可深故。 又是住方便無自位體，故不入定，法對機位故也。 二重入不重入者，初會義重，餘會無也。 亦可不重為此，本分定中說故，所以下別釋耳。 三因果體別者，第一第七及八明是佛定，三四五六并菩薩定。 何為者，初為無垢如藏是淨體，故入淨藏定。 第七會自利果行成熟，故入佛華嚴定。 此語望化主。 若就行者修因華嚴果故，為修從始故重普光。 第八法界解脫利他果滿，故佛自入師子奮迅定，此亦約化主。 若就修行，表因人操境建志立身故。 又此三會所顯法並通因果，故入果定耳。 中間四會入因定，對文方釋。 四能入人異者，七處入定中，前六會明菩薩入，為彰分契理故，亦明踊悅因人。 第八佛自入定者，明法界解脫究竟果體唯佛能窮故，亦可舉佛顯法際故，又對佛顯諸人所知分齊故。 餘意在下辨。 次依文釋，分三：初辨普賢入淨藏定； 二照諸佛無礙，此中智斷分二也； 三「於此已」下辨等諸佛所得定也，亦可結通也。 第三「入是三昧」下明佛加分，文二：一因是料簡諸會加被差別，即第七番也； 二釋文。 料簡有二：一辨有無、二辨諸佛遠近及多少名字有異。 有無者，二七八會不明諸佛加何為。 凡加被為果攝益，令下位下智得力，堪說上法及勝進起行。 第二辨機，初不定，防其進退，故不入定，以表法決深故。 又人不入定，審見法，故不加也。 第七會有二：一即此會行所依法與前不異故、二明行者起修麁細不定故也。 第八會辨佛自入三昧，法界解脫之果大周圓極，故不假加。 次佛名不同者，顯德差別也。 次依文釋，分三：初口加與辨及加所為、二「爾時一切諸佛與」下明意加與智、三「爾時十方」下明身加摩頂與其無畏。 又此文分二：初辨入定故加； 二「所謂」下辨加所為，即是加相。 初文有三：一為加故諸佛現身、二「彼諸如來」下讚入深定有力能說、三「是皆」下明加讚所由也。 口加文中分三：一總、次二句辨自他行體、次七句明利他行用。 意加分三：初一總、次別辨十智、三「何以故」下釋成。 初十智文，前三自利、後七利他，此與下十智多同。 何故，既說果德，佛不自說者，此為表勝果下因堪剋故，又普賢得定故、長子故、眾首故、盡盧舍那佛願底故、本願故也，又自善根力故。 准下，於此應有摩頂已即出，今略無出，下始明出，及益意可知耳。 因此明諸會出定說法不同，即第八番也。 先辨起定不同。 諸會說法，對文方辨。 第八有入無出，表入法界無返故。 第二會出入俱無。 初會文不定也，亦可真俗雙觀，或文家交錯，餘會具出入耳。 第四段菩薩同聲重請普賢，即請分。 文分二：初少長行怪不說意，生後請文。 普賢為先唯自眾請，未新舊共請，請不滿故不說耳。 頌請二十偈，分二：初歎德請、二下二偈結請。 前文有五：初二辨普賢久諸佛所修諸願行，應依大願為眾即說； 次四辨普賢常見諸佛在塵道中，應同示說，故今應說； 次六辨普賢久成定力遍知器海，能廣為說，應同於彼，願為眾說；

The first text has four [parts]: first, half [a verse] generally reveals [it]; second, half [a verse] analyzes the substance of the wheel; third, one verse explains turning it in accordance with the suitable directions and locations; fourth, one verse explains the characteristics of its meaning. There are four kinds of wheels of Dharma: first, teaching; second, practice; third, principle; fourth, phenomena. Question: How does this turning of the wheel of Dharma differ from the three turnings of the twelvefold wheel of the three vehicles? Answer: This [text] has only one turning that completes its ten practices, the so-called single turning that is an inexhaustible turning, as is extensively explained below. Furthermore, the Abhiniṣkramaṇa-sūtra says: 'Within the first fifteen days of the month of the Mūla nakṣatra, when the sun had declined past noon by half a man's shadow at the irresistible hour (durjayā-muhūrta), the Buddha sat facing north, and at the time of the Puṣya and Anurādhā nakṣatras turned the pure wheel of Dharma.' In the second [part], the first six verses explain the transformation by mental action; the next four verses analyze the transformation by physical action; the next four verses analyze the transformation by vocal action. Another explanation has seven [parts]: the first two generally analyze the measure of initiating transformations through cause and effect; the second has two [verses] analyzing physical action; the third has two explaining vocal action; the fourth has two explaining mental action; the next two re-examine the scope of the body; the next two re-examine the voice; the next two re-examine the mind. Second, explaining the section on the samādhi as the substance of the Dharma, namely, reverently receiving the Buddha's power and being endowed with empowerment so as to initiate it. Within this there are two [parts]: first, distinguishing among the various assemblies; second, explaining the text. The distinguishing has four [points], which is the sixth topic. First, presence and absence: entering absorption serves to express the depth of the Dharma; only in the second assembly the capacity of those addressed was shallow and the Dharma could not be deep, and furthermore, because it is an expedient of the stages (vihāra) and lacks an intrinsic stage-nature, [the speaker] did not enter samādhi, because the Dharma corresponds to the station of the capacity. Second, entering again or not entering again: in the first assembly the meaning is double, but in the other assemblies this is absent; or it may be not double because it was spoken within the fundamental samādhi, which is why it is explained separately below. Third, the difference in substance between cause and effect: the first, seventh, and eighth clearly are the Buddha's samādhis, while the third, fourth, fifth, and sixth are bodhisattva samādhis. Why is this? The first is because the taintless tathāgatagarbha is a pure substance, and so he enters the pure-womb samādhi (viśuddhagarbha-samādhi). In the seventh assembly, the fruitional practice of self-benefit is mature, and so he enters the Buddhāvataṃsaka-samādhi. These words look to the transformational host (the Buddha). But regarding the practitioner cultivating the cause to achieve the Avataṃsaka fruit, because cultivation proceeds from the beginning, [the setting] returns to Universal Light. In the eighth [assembly], the fruitional benefit to others through liberation into the dharmadhātu is complete, so the Buddha himself enters the siṃhavikrīḍita-samādhi; this is also with respect to the transformational host. Regarding cultivation, it expresses the causal person taking hold of the realm, establishing resolve, and establishing oneself. Moreover, because the Dharma revealed in these three assemblies equally pervades cause and effect, they enter fruitional samādhis. The intermediate four assemblies enter causal samādhis, to be explained when facing the text. Fourth, differences in the persons who can enter: among the seven places of entering samādhi, in the first six assemblies it is bodhisattvas who enter, in order to display partial accord with principle, and also to gladden the causal person. That the Buddha himself enters samādhi in the eighth assembly demonstrates that the ultimate fruitional substance of dharmadhātu-liberation can only be fathomed by a Buddha; or it may be to highlight the limit of Dharma by adducing the Buddha, or to display against the Buddha the measure of what the others know. The remaining points will be analyzed below. Next, explaining according to the text, there are three [parts]: first, analyzing Samantabhadra entering the pure-womb samādhi; second, illuminating the non-obstruction of all Buddhas, in which wisdom and severance are divided into two; third, from 'beyond this' onwards, analyzing samādhis attained that are equal to all Buddhas, which may also be concluded generally. Third, from 'having entered this samādhi' onwards explains the section on the Buddha's empowerment, with two [parts] in the text: first, by taking this occasion to distinguish the differences of empowerment among the various assemblies, which is the seventh topic; second, explaining the text. The distinguishing has two [points]: first, discerning presence and absence; second, discerning the differences in the distance, number, and names of the various Buddhas. Regarding presence and absence: why do the second, seventh, and eighth assemblies not make clear the empowerment of the various Buddhas? Generally speaking, empowerment is meant to gather and benefit through the fruit, causing those of lower stations and lower wisdom to gain power, so that they are capable of expounding superior Dharmas and initiating practice for supreme advancement. The second [assembly] analyzes capacities: initially they are unfixed, and to guard against their advancing and retreating, [the speaker] does not enter samādhi, in order to express that the Dharma is definitively deep; furthermore, because the person does not enter samādhi to examine and perceive the Dharma thoroughly, there is no empowerment. The seventh assembly has two [reasons]: first, because the Dharma on which the practice of this assembly relies is not different from the preceding; second, to clarify that the practitioner's initiation of cultivation is unfixed in terms of coarseness or subtlety. The eighth assembly analyzes the Buddha himself entering samādhi: the fruit of dharmadhātu-liberation is vastly complete and ultimate, and so does not rely on empowerment. Next, the different names of the Buddhas display the differentiation of their virtues. Next, explaining according to the text, there are three [parts]: first, vocal empowerment, which bestows eloquence and explains what the empowerment is for; second, from 'At that time all Buddhas gave' onwards, explains mental empowerment, which bestows wisdom; third, from 'At that time the ten directions' onwards, explains physical empowerment, which rubs the crown of the head and bestows fearlessness. Furthermore, this text is divided into two: first, analyzing the empowerment given because of entering samādhi; second, from 'so-called' onwards, analyzes what the empowerment is for, which is the characteristic of empowerment. The first text has three [parts]: first, for the sake of empowerment, the Buddhas manifest their bodies; second, from 'those tathāgatas' onwards, praises the entry into deep samādhi as possessing the power to explain; third, from 'these are all' onwards, explains the reason for the empowerment and praise. In the text on vocal empowerment there are three [parts]: first, a general [statement]; next, two clauses analyzing the substance of practice for oneself and others; next, seven clauses explaining the application of practice for benefiting others. The mental empowerment is divided into three: first, one general [statement]; next, distinct analysis of the ten wisdoms; third, from 'Why is this?' onwards, an explanation that confirms it. In the text on the ten wisdoms, the first three are for self-benefit and the latter seven are for benefiting others; these are mostly identical to the ten wisdoms below. Why is it that, since the fruitional virtues are being expounded, the Buddha does not speak them himself? This is to show that lower causes are capable of attaining the superior fruit; also because Samantabhadra has attained samādhi, is the eldest son, is the head of the assembly, has reached the depth of Rocana Buddha's vows, and because of his fundamental vows; and also through the power of his own roots of goodness. By analogy with what follows, here there should have been an emergence immediately after rubbing the crown of the head, but now it is omitted without an emergence, which is only explained below, and the intention of benefiting can be known. Taking this occasion to clarify the differences among the assemblies in emerging from samādhi to speak the Dharma, this is the eighth topic. First, discerning the differences in arising from samādhi. The preaching of Dharma in the various assemblies will be analyzed when facing the text. The eighth has entry without emergence, symbolizing that entering the dharmadhātu has no turning back. The second assembly lacks both emergence and entry. The text of the first assembly is indeterminate; or it may be dual contemplation of the absolute and the conventional, or an intertwining by the composer of the text; the other assemblies possess both emergence and entry. The fourth section is the bodhisattvas entreating Samantabhadra again in unison, which is the entreaty section. The text is divided into two: first, a short prose passage wondering about the intention of not speaking, which gives rise to the subsequent text of entreaty. Samantabhadra previously was entreated only by his own assembly, not yet by the new and old assemblies together; because the entreaty was not yet complete, he did not speak. The verse entreaty in twenty verses is divided into two: first, an entreaty praising virtues; second, the two verses below conclude the entreaty. The former text has five [parts]: the first two analyze that Samantabhadra has long cultivated various vows and practices in the presence of Buddhas, and should immediately speak for the assembly in accordance with his great vows; the next four analyze that Samantabhadra constantly sees the Buddhas amid the paths of dust, and should show and speak likewise, and therefore should speak now; the next six analyze that Samantabhadra has long perfected the power of samādhi and comprehensively knows the ocean of vessels, being able to speak extensively, and should be like them, praying that he speak for the assembly;