大方廣佛華嚴經搜玄分齊通智方軌 1.32

1.32

第五正本宗答文。大分為二：初觀五海等明其本分；二明十智，即五海之智。初文有二：一明承佛神力，顯不自力能入；二正觀五海，審察其法。今此通說興教所為，有十義：一成佛本願，故名諸佛本願經。以此準之。二成菩薩本願，可知。三利益時機，可知。四末代見聞益，可知。五欲顯本有理及明修成因果二行。六辨因果二位增微不同，如因中果、果中因者是，及明初麁次細等。七明行位相對辨通局，此望同時可知。八因果行位前後通局不同。九辨修德相成之相。十欲顯阿含教輪圓淨，及約時事顯真應二行相。此可思之。依尋下文八會通有十義，至下會文可亦準之。若橫取文，相顯可知。世界海者，答上世界海，為淨土行成眾生住處。眾生海者，所化生也。答上眾生海。法界業海者，業用也，成下法身耳。欲樂諸根海者，通答上因行二句。三世諸佛海者，辨佛化用廣周，答上三身十二句及化用中六句。亦可此六句屬上諸根海，但心境界異，以相顯根耳。亦可相即入業用海。二十智者，分五：一告、二列名、三結難思、四許說、五明說意耳。即上佛所與十智，今歎能顯深法故也。亦少有不同者，對根別擬故異耳。佛子者，有五義，如論。十智者，一世界成敗清淨智，答上果問中佛世界一問。二眾生界起智，答上果問中所化眾生海一句。三法界智，答上能化法藥一句。四如來自在下，答上三身德十二句。此一句即答上法身中佛地佛持等三句。次淨轉法輪智，答上佛行一句。次力無畏不共法智，答上報佛中佛力佛勝法示現菩提等三句。次光明讚歎音聲智，答上佛光明一句。次三種教化智，答上佛眼耳佛智海等三輪化佛德。次三昧法門不壞智，答上報佛三昧，以果德體故別答之。次如來自在智，答上化用德中佛海等六句。下廣文，隨相準釋上五海。初世界海十智中世界成壞智，亦可通說下廣答也。此之十智，即三世間智：一器世間、二眾生世間、第三第四智正覺。次願轉法輪智，說前三世間行。六力無畏不共智，依法成治，行力治魔，無畏治外道，不共治二乘。七光明音聲智，以佛事善成讚揚三寶。第八三種教化智，興隆三寶使不斷絕。第九三昧法門不壞智，明證智。十如來種種自在智，即後得智。又此說前一海即具十智耳，以智法正助各相成故。為五海依下三世間轉成十身，法相似故。「如是」下，三結歎難說聞。四「我當」下顯承力方許說。五「欲令」下明說意。又義言觀佛五海十智說自十智。又通觀因地五海十智說自十智，為起說方便智與本法施設不同故。又亦可下別辨文中論土者是知習境也，此可思準之，亦可唯佛地耳。又亦可地前人說是智習境，地上菩薩及果人說是證非習也。第六起分，文分二：初辨起益、二毛孔讚歎。初文分二：一正起主伴定，有二句：初起定、二不壞本體。二「一切三世三昧」下辨起定益用，有二：初內益、二「動地」下外事益，有三，動地及二益也。初用，文二：一此眾益、二「如此」下他方益。此眾益有四：一得定、二得內方便、三得外用辨智、四得大悲願行。第二毛孔偈讚普賢德，文十四偈，即是加讚光也。分二：初八明普賢菩薩自在盡佛源底、次六偈明普賢應化及土普應眾生自在成義。前八中，初三身業自在、次一口業自在、次一行意業自在、次三總歎三業自在盡佛境界。第七菩薩令眾增喜敬，文即說分，有二：初令眾喜即授說方便、二正與法。初文分二：初長行明重欲說意、二正說偈令喜也。偈文分五：初十約佛歎德用深廣；二「普賢菩薩」下四，明普賢善入能廣利物；三「無量」下二，推功在佛；四「一切剎土」下二，釋普賢益其功在佛意；五有二，結德勸聽，許說在當。初文分四：初二總歎；次二歎佛功用；次四舉眾生界及法界難思，復能遍攝促入；次二舉法利益。第二文有二：初二普賢善入、次二明普賢利物勝能。普眼者，具五眼自在智故普也。又具十眼也，理量等知，故云普耳。

Fifth, the text answering according to the true fundamental doctrine. It is divided broadly into two: first, contemplating the five oceans and so on to illuminate their fundamental status; second, explaining the ten wisdoms, which are precisely the wisdoms of the five oceans. The first text has two parts: first, explaining reliance on the Buddha's spiritual power to show that one cannot enter by one's own power; second, correctly contemplating the five oceans and examining their dharmas. Now, speaking generally, the purpose for which the teaching is initiated has ten meanings: first, to fulfill the Buddha's original vow, hence it is called the Sūtra of the Original Vows of All Buddhas—it should be evaluated according to this; second, to fulfill the bodhisattvas' original vows, as is clear; third, to benefit the capacities of the time, as is clear; fourth, to benefit hearing and seeing in future ages, as is clear; fifth, the desire to reveal the inherently existing principle and explain the two practices of cause and effect perfected through cultivation; sixth, to distinguish the differences in increase and subtlety between the two stages of cause and effect, such as the effect within the cause and the cause within the effect, and to explain the initial coarseness and subsequent subtlety, and so on; seventh, to clarify the stages of practice in relation to each other to distinguish their universality and particularity, which can be known by considering their simultaneity; eighth, the different universality and particularity between the preceding and succeeding stages of causal and fruitional practice; ninth, to distinguish the marks of the mutual fulfillment of cultivated virtues; tenth, the desire to reveal the round purity of the wheel of the Āgama teaching, and to reveal the marks of the true and responsive practices in relation to the events of the times. This should be reflected upon. Following the text below, the eight assemblies universally have these ten meanings, and when one arrives at the text of the assemblies below, one should also evaluate it by this. If one takes the text horizontally, its marks are clear and known. As for the ocean of worlds, it answers the 'ocean of worlds' above, being the dwelling place of sentient beings where pure land practice is perfected. The ocean of sentient beings refers to those who are transformed, answering the 'ocean of sentient beings' above. The ocean of actions in the dharmadhātu refers to activity and functioning, fulfilling the dharmakāya below. The ocean of desires, pleasures, and faculties answers comprehensively the two phrases on causal practice above. The ocean of all Buddhas of the three periods of time distinguishes the extensive pervasiveness of the Buddha's transformative function, answering the twelve phrases on the three bodies above and the six phrases on transformative function. Alternatively, these six phrases may belong to the ocean of faculties above; it is merely that the mental realms differ, revealing the faculties by their marks. Alternatively, they immediately enter the ocean of active functioning. As for the twenty wisdoms, they are divided into five: first, address; second, listing the names; third, concluding their inconceivability; fourth, consenting to speak; fifth, explaining the intention of speaking. These are precisely the ten wisdoms previously bestowed by the Buddha, now praised for their capacity to reveal profound dharmas. As for the slight differences, they differ because they are specifically directed toward different faculties. As for 'son of the Buddha', there are five meanings, as in the treatise. As for the ten wisdoms: first, the wisdom of the world's formation, destruction, and purity, which answers the one question on the Buddha's world among the questions on the fruit above; second, the wisdom of the arising of the realm of sentient beings, which answers the one phrase on the ocean of sentient beings to be transformed among the questions on the fruit above; third, the wisdom of the dharmadhātu, which answers the one phrase on the Dharma-medicine capable of transforming; fourth, starting from the tathāgata's sovereignty, which answers the twelve phrases on the virtues of the three bodies above—this single phrase immediately answers the three phrases on the Buddha-ground, Buddha-upholding, and so on, within the dharmakāya above; next, the wisdom of purely turning the wheel of the Dharma, which answers the one phrase on the Buddha's practice above; next, the wisdom of the powers, fearlessnesses, and unshared dharmas, which answers the three phrases on the Buddha's powers, the Buddha's supreme dharmas, manifesting bodhi, and so on, within the reward Buddha above; next, the wisdom of the voice of radiance and praise, which answers the one phrase on the Buddha's radiance above; next, the wisdom of the three kinds of teaching and transformation, which answers the virtues of the transformation Buddha regarding the three wheels: the Buddha-eye and ear, the Buddha's ocean of wisdom, and so on; next, the wisdom of the indestructible samādhi Dharma-gate, which answers the reward Buddha's samādhi, being answered separately because it is the substance of fruitional virtue; next, the wisdom of the tathāgata's sovereignty, which answers the six phrases on the ocean of Buddhas and so on within the virtues of transformative function. In the extensive text below, one follows the marks to evaluate and interpret the five oceans above. Within the ten wisdoms of the first ocean of worlds, the wisdom of the world's formation and destruction can also be said to comprehensively explain the extensive answer below. These ten wisdoms are precisely the wisdoms of the three realms: first, the realm of the vessel; second, the realm of sentient beings; the third and fourth wisdoms are the realm of right enlightenment. Next, the wisdom of the vow to turn the wheel of the Dharma explains the practices of the preceding three realms. Sixth, the wisdom of the powers, fearlessnesses, and unshared dharmas accomplishes remedies relying on Dharma: the power of practice remedies māras, the fearlessnesses remedy non-Buddhists, and the unshared [dharmas] remedy the two vehicles. Seventh, the wisdom of radiance and voice well accomplishes the Buddha's deeds to praise the Three Jewels. Eighth, the wisdom of the three kinds of teaching and transformation promotes and flourishes the Three Jewels so that they are never severed. Ninth, the wisdom of the indestructible samādhi Dharma-gate clarifies realizing wisdom. Tenth, the wisdom of the tathāgata's diverse sovereignties is precisely subsequently attained wisdom. Furthermore, this means that the preceding single ocean is endowed with the ten wisdoms, because the principal and auxiliary aspects of wisdom and Dharma mutually fulfill each other. Since the five oceans are transformed into the ten bodies in reliance on the three realms below, their dharmas are similar. From 'Like this' downward, third, concludes by praising the difficulty of speaking and hearing. Fourth, from 'I shall' downward, shows that one only consents to speak after receiving the spiritual power. Fifth, from 'Wishing to cause' downward, explains the intention of speaking. Moreover, the meaning is stated as contemplating the Buddha's five oceans and ten wisdoms to speak of one's own ten wisdoms. Also, it universally contemplates the five oceans and ten wisdoms of the causal stage to speak of one's own ten wisdoms, because the expedient wisdom of initiating the preaching differs from the establishment of the fundamental dharmas. Furthermore, it is also possible that what is discussed as the lands in the text distinguishing them below is the object of cognitive habituation; this can be reflected upon and evaluated, or it may be exclusively the Buddha-ground. Alternatively, people prior to the bhūmis speak of them as objects of cognitive habituation, whereas bodhisattvas on the bhūmis and persons of the fruit speak of them as realization, not habituation. Sixth, the section on arising; the text is divided into two: first, distinguishing the benefits of arising; second, praise from the pores. The first text is divided into two: first, correctly arising from the principal and attendant samādhi, which has two phrases: first, arising from the samādhi; second, not destroying the fundamental substance. Second, from 'the samādhis of all three periods of time' downward, distinguishes the beneficial functions of arising from the samādhi, having two parts: first, internal benefits; second, from 'the earth shaking' downward, external phenomenal benefits, which are threefold: the shaking of the earth and two [other] benefits. The first function has two parts in the text: first, benefits for this assembly; second, from 'like this' downward, benefits for other directions. The benefits for this assembly are fourfold: first, attaining samādhi; second, attaining internal expedients; third, attaining discriminating wisdom for external functioning; fourth, attaining great compassion, vows, and practice. Second, the verses from the pores praising Samantabhadra's virtues comprise fourteen verses, which are precisely rays of light added in praise. They are divided into two: the first eight clarify that Bodhisattva Samantabhadra's sovereignty exhausts the Buddha's source and depth; the next six verses clarify that Samantabhadra's responsive transformations and lands universally respond to sentient beings, sovereignly fulfilling the meaning. In the first eight, the first three concern the sovereignty of bodily karma; the next one concerns the sovereignty of verbal karma; the next one concerns the sovereignty of mental karma in practice; the next three universally praise the three karmas' sovereignty in exhausting the Buddha's realm. Seventh, the bodhisattva causing the assembly to increase in joy and reverence; this text is precisely the preaching section, having two parts: first, causing the assembly to rejoice, which is conferring the expedients of preaching; second, directly giving the Dharma. The first text is divided into two: first, prose explaining the intention of reiterating the desire to preach; second, directly speaking verses to bring joy. The verse text is divided into five: the first ten praise the profundity and vastness of the virtues and functions with respect to the Buddha; second, the four from 'Bodhisattva Samantabhadra' downward clarify that Samantabhadra's skillful entry can extensively benefit beings; third, the two from 'immeasurable' downward attribute the merit to the Buddha; fourth, the two from 'all kṣetras' downward explain the meaning of Samantabhadra's benefit having its merit in the Buddha; fifth has two, concluding the virtues and encouraging listening, consenting to preach in the future. The first text is divided into four: the first two offer general praise; the next two praise the Buddha's efficacy and function; the next four raise the inconceivability of the realm of sentient beings and the dharmadhātu, and the ability to universally gather and condense entry; the next two raise the benefits of the Dharma. The second text has two parts: the first two concern Samantabhadra's skillful entry; the next two clarify Samantabhadra's supreme ability to benefit beings. 'Universal eye' means being universal because one possesses the sovereign wisdom of the five eyes. Alternatively, one possesses the ten eyes, knowing the principle and measurement equally, and hence it is called 'universal'.