大方廣佛華嚴經搜玄分齊通智方軌 1.33

1.33

次第二正說廣文。諸會能說人異者，唯〈阿僧祇〉、〈小相〉二品佛自說，餘品別人說也。依《大論》，說有五，一佛、二弟子、三神仙、四諸天、五變化，此據出聲名句味。若望授與，即通情與非情。又有五種說，如下文也。就文分二：初廣出世界體相，即答上果德二十一問；二「乃往過去」下，答上二問因法。初文分三：一總明世界因緣等莊嚴十種事義；二「爾時普賢菩薩欲分別」下，明此世界海集起因緣之狀相；三「法界不可壞」下，以偈頌上二段文。問：何故本分觀海說智，此說分廢智說海而不具明，但論世界海者，何也？答：此為立文者但成信解智而未盡海源。又世界由智成，說海即是智。復此略明，顯互為詮相故也。又此說由是方便相故，即是智也，此須思之。初文分二：一列十名、二別解。總列十名莊嚴文分四：初舉數并引證、二列十名、三結體、四引餘世界塵等莊嚴具成。二別十中，後一初一列名不釋。何故爾？由說通餘九。今約不明，欲成蓮華世界，略不明壞。亦可成即壞也。凡依三乘淨土，有四種：一性、二報、三事、四化可知。若依此部，一乘但有二種，謂世界海及國土海。或十種，如下瞿夷說。今將此十名，對《攝論》十八相圓淨對辨同異。彼文攝佛別住處合有十九也，佛別住大寶重閣，上已明故，此中略無，即是彼論別住處也。今此起具因緣，是彼因圓淨，亦通第一色相淨及三量圓淨，故偈云「眾寶成及無邊際」故知。文中分二：初長行、次偈頌。諸偈皆爾。長行分四，可知。三別中有八：一佛神力即勝進力，攝成即佛後智也；二緣起理然；三是因得；四行業果感；五普行攝成；六共因所得，為生取土攝成故；七是佛依果；八普願所感。偈有二十，文有三：初一總、次十八以廣顯略、三後一偈結之。第二住中三十半偈，初八明土相、二二十偈廣顯事安住義、三有二行半五字偈顯因陀羅安住相。第三形偈中有三：初三行廣顯形、二四字偈下六頌土因、三「一切業海」下八半辨因陀羅住持。第四體內十偈以廣顯略可知。第五莊嚴中二十偈亦以廣顯略可知。第六清淨十八偈中亦以廣顯略可知。第七佛出世二十偈中有二：初四辨佛出世、次第二廣明利益可知。第八劫，文略無頌耳。

Next, second, the broad text of the correct preaching. As for the difference in the speakers in the various assemblies, only in the two chapters 'Asaṃkhyeya' and 'Minor Marks' does the Buddha speak himself; in the remaining chapters, other persons speak. According to the Great Treatise, there are five kinds of speakers: first, the Buddha; second, disciples; third, divine ṛṣis; fourth, devas; fifth, apparitions. This is based on producing vocal sounds, names, sentences, and syllables. If considered from the perspective of bestowing, it extends to both the sentient and the insentient. There are also five kinds of preaching, as in the text below. Approaching the text, it is divided into two: first, broadly bringing forth the substance and marks of the world, which precisely answers the twenty-one questions on fruitional virtues above; second, from 'In the past' downward, answering the two questions on causal dharmas above. The first text is divided into three: first, generally clarifying the ten kinds of matters and meanings regarding the world's causes, conditions, and adornments; second, from 'Then Bodhisattva Samantabhadra, wishing to distinguish' downward, clarifying the aspects and features of the causes and conditions for the assembling and arising of this ocean of worlds; third, from 'The dharmadhātu is indestructible' downward, versifying the preceding two sections of text. Question: Why is it that in the fundamental status one contemplates the oceans and speaks of the wisdoms, whereas in this preaching section one sets aside the wisdoms to speak of the oceans without fully explaining them, discussing only the ocean of worlds—why is this? Answer: This is because the composer of the text merely accomplishes the wisdom of faith and understanding without yet exhausting the source of the ocean. Furthermore, worlds are accomplished through wisdom; speaking of the ocean is itself wisdom. Moreover, this brief explanation is to show that they mutually act as signified and signifier. Furthermore, because this preaching consists of the marks of expedients, it is precisely wisdom; this must be reflected upon. The first text is divided into two: first, listing the ten names; second, separate explanations. The text generally listing the ten names of adornment is divided into four: first, stating the number and citing evidence; second, listing the ten names; third, concluding the substance; fourth, citing the dust motes and other adornments of other worlds as completely accomplished. In the second, the ten separate ones, the last one and the first one list the names without explaining them. Why is that? Because the explanation pervades the other nine. Now, considering the absence of explanation, wishing to accomplish the lotus world, it briefly does not explain destruction. Alternatively, formation is immediately destruction. Generally, relying on the three-vehicle pure lands, there are four kinds: first, nature; second, reward; third, phenomena; fourth, transformation, as is known. If relying on this division, the ekayāna has only two kinds: namely, the ocean of worlds and the ocean of lands. Or there are ten kinds, as explained below by Gopā. Now, taking these ten names, one contrasts and distinguishes their similarities and differences with the eighteen aspects of round purity in the Mahāyānasaṃgraha. That text gathers the Buddha's distinct dwelling place to make nineteen in total; the Buddha's distinct dwelling in the great jeweled multi-storied pavilion was already explained above, hence it is omitted here, which is precisely that treatise's distinct dwelling place. Here, the conditions and causes of arising are that [treatise's] round purity of cause, and also pervade the first, purity of visible marks, and the third, round purity of measure; thus the verse says, 'Formed of all jewels and boundless,' hence one knows this. The text is divided into two: first, prose; next, verses. All verses are like this. The prose is divided into four, as is known. In the third, the particular, there are eight: first, the Buddha's spiritual power, which is the power of supreme advancement, its gathering and accomplishment being precisely the Buddha's subsequent wisdom; second, the natural principle of dependent origination; third, attainment through cause; fourth, fruition felt through karmic action; fifth, gathering and accomplishment through universal practice; sixth, attainment through common causes, because it is gathered and accomplished for sentient beings to take the land; seventh, the Buddha's dependent fruition; eighth, that which is induced by universal vows. There are twenty verses, and the text has three parts: first, one general verse; next, eighteen using the broad to reveal the brief; third, one concluding verse at the end. In the second, on abiding, there are thirty and a half verses: the first eight clarify the marks of the land; second, twenty verses broadly reveal the meaning of phenomenal secure abiding; third, there are two and a half five-character verses revealing the marks of Indrajāla-like secure abiding. In the third, the verses on shape, there are three parts: the first three lines broadly reveal the shapes; second, the six verses below the four-character verses praise the causes of the land; third, the eight and a half from 'ocean of all karmas' downward distinguish the Indrajāla-like maintenance. In the fourth, on substance, the ten verses using the broad to reveal the brief can be known. In the fifth, on adornment, the twenty verses also using the broad to reveal the brief can be known. In the sixth, on purity, the eighteen verses also using the broad to reveal the brief can be known. In the seventh, on the appearance of the Buddha in the world, within the twenty verses there are two parts: the first four distinguish the appearance of the Buddha in the world; next, the second broadly clarifies the benefits, as can be known. For the eighth, on kalpas, the text is brief and lacks verses.