大方廣佛華嚴經搜玄分齊通智方軌 1.45

1.45

就〈名號〉大分有二：初辨此會序、二「是時文殊師利」下明其正說。序文分四：初明住處及佛德、二「與十佛國土」下辨所被機及其助化、三「諸菩薩作是念」下明欲諮請、四「爾時世尊」下辨集餘方新眾以發起。今約長分為定。何者？長分為八：一舉處及化主并歎佛德明顯法因緣、二明所被機、三明陳所疑事、四辨集新眾、五「文殊歎曰快哉」下歎化事甚深成土難測、六〈四諦品〉下教法甚深諦言設則、七〈光覺品〉下許說方便顯法漸次彰其淺深、八〈明難品〉下正陳行儀辨法淺深之狀相也。何意樹堂並說者，為此堂在樹南同處，諸鬼神龍為佛作故爾也。就初歎德，文有二：初辨證性明自利、二「至無礙趣」下辨利他德。自利有五句可知，利他有五可知。二列所被眾。此中有四：一簡大異小、二簡始異終、三簡新異舊、四歎德。就歎德，文有十，分二：初舉二章門；二有八句，四句對前一門也，二二自他利。三時眾請，文有四十四句問。所以此會通問上位及果德者，此會是起行初并復對化主，文次故爾也。亦可此問佛土，非世界海，可思之。問內分三：初十問辨法身三輪果，即生信之境、即先際佛法，即此會答之；次「開示」下有二十問，辨中際佛法，至〈菩薩住處品〉已來答之；次「佛無上」下有十四問，辨後際佛法，訖〈小相品〉已來答之。大光師但作三十三問，即合隨喜等十句總為一問，此最好也。先際內初五問，〈名號品〉答；次二，〈四諦〉答；次一，〈光覺〉答。次「隨佛剎起」等者，明難等，〈三品〉等答。示成正覺，亦〈光覺〉答之，〈賢首品〉亦有答相，亦可並盡〈性起品〉來答之。中際內初三及第五，問位法。第四「十藏十願」下有五，問行法位法可知；十願十自在等，從〈昇忉利天品〉盡〈十地品〉答之；次十定等十四句，從〈十明品〉訖〈菩薩住處品〉答之。後際十三問，〈佛不思議品〉訖〈小相品〉答之；十願，〈十明品〉答。「十自在」下，〈十無盡藏品〉答之；十頂，不見別答，〈十忍品〉答此十定，定即忍也。此由品分故爾，若通即對文當知。第四集新眾，文有二：初明能集，此句文局而義通下會也。二辨所集，即如其像者，一如器像、二如器所對境像。像者，緣集似故、影現故也。即如其像現神通力者，正以果德圓極體融至順、冥津無外緣無不在故，能隨其行別位殊故，顯會相應也。所以放光下〈覺品〉重明者，此為一事表二法故，分文二處也。一為集眾、二為寄法淺深。二辨所集。土同色者，表功德顯外也。佛同智者，內解元也；菩薩同首者，進行始也。座同蓮華，將成果初也。所以集眾等先從東方，為始者，為顯開明之初、生長之始故也。

With respect to the "Names [Chapter]," there are broadly two divisions: first, explaining the prologue to this assembly; second, from "At that time Mañjuśrī" downward, clarifying its main exposition. The prologue text is divided into four: first, clarifying the dwelling place and the Buddha's virtues; second, from "Together with ten buddha-lands" downward, explaining the capacities addressed and their assistance in conversion; third, from "The bodhisattvas had this thought" downward, clarifying their wish to make inquiries; fourth, from "At that time the World-Honoured One" downward, explaining the gathering of new assemblies from other directions to initiate [the teaching]. Now we establish this according to the extended division. What is it? The extended division comprises eight: 1. adducing the place, the converting master, and praising the Buddha's virtues to reveal the causes and conditions for clarifying the Dharma; 2. clarifying the capacities addressed; 3. clarifying the presentation of the matters doubted; 4. explaining the gathering of the new assemblies; 5. from "Mañjuśrī praised him, saying, 'Splendid!'" downward, praising the profound matters of conversion to establish that the land is unfathomable; 6. from the "Four Noble Truths Chapter" downward, the teaching-dharma being profound and the words of truth establishing the rules; 7. from the "Awakening through Light Chapter" downward, promising to expound upāya, revealing the gradation of the Dharma and manifesting its shallowness and depth; 8. from the "Clarifying Difficulties Chapter" downward, properly presenting the modes of practice and explaining the characteristics of the shallowness and depth of the Dharma. Why are the tree and the hall spoken of together? Because this hall is south of the tree in the same place, built for the Buddha by the spirits and nāgas; hence it is so. Regarding the initial praise of virtues, the text has two parts: first, explaining the realization of the nature to clarify self-benefit; second, from "Reaching the unimpeded realm" downward, explaining the virtue of benefiting others. Self-benefit has five lines, which can be understood; benefiting others has five, which can be understood. Second, listing the assembly addressed. In this there are four points: 1. distinguishing the great from the small; 2. distinguishing the beginning from the end; 3. distinguishing the new from the old; 4. praising virtues. Regarding praising virtues, the text has ten [lines], divided into two: first, setting forth two topical headings; second, there are eight lines, four lines matching the preceding one heading, each paired for self- and other-benefit. Third, the assembly of the time inquires; the text has forty-four lines of questions. The reason why this assembly comprehensively asks about higher stages and fruition-virtues is that this assembly is the beginning of giving rise to practice and also confronts the converting master, hence it is so due to the textual sequence. Alternatively, these questions concern buddha-lands, not the ocean of worlds; this may be contemplated. Within the questions, they are divided into three: the first ten questions explain the fruition of the three wheels of the dharmakāya, which is the realm that generates faith, namely, the buddhadharma of the past limit, which this assembly answers; next, from "Show and explain" downward, there are twenty questions explaining the buddhadharma of the intermediate limit, answered up to the "Bodhisattva Abodes Chapter"; next, from "The Buddha's unsurpassed" downward, there are fourteen questions explaining the buddhadharma of the subsequent limit, answered up to the "Minor Marks Chapter." Master Daguang made only thirty-three questions, combining the ten lines on rejoicing, etc., into a single question; this is best. Within the past limit, the first five questions are answered by the "Names Chapter"; the next two are answered by "Four Noble Truths"; the next one is answered by "Awakening through Light." Next, "Following the arising of buddha-kṣetras," etc., are answered by the three chapters including "Clarifying Difficulties." Demonstrating the attainment of true awakening is also answered by "Awakening through Light"; the "Bhadraśrī Chapter" also has characteristics of answering it; it may also be answered all the way through the "Nature-Arising Chapter." Within the intermediate limit, the first three and the fifth ask about stage-dharmas. In the fourth, from "Ten treasuries, ten vows" downward, there are five asking about practice-dharmas and stage-dharmas, which can be understood; the ten vows, ten masteries, etc., are answered from the "Ascending to the Trāyastriṃśa Heaven Chapter" through the "Ten Bhūmis Chapter"; next, the fourteen lines on the ten samādhis, etc., are answered from the "Ten Clarities Chapter" up to the "Bodhisattva Abodes Chapter." The thirteen questions of the subsequent limit are answered from the "Buddha's Inconceivable Chapter" up to the "Minor Marks Chapter"; the ten vows are answered by the "Ten Clarities Chapter." From "Ten masteries" downward, they are answered by the "Ten Inexhaustible Treasuries Chapter"; as for the ten summits, no distinct answer is seen, but the "Ten Forbearances Chapter" answers these ten concentrations, concentration being forbearance. This is because of the division into chapters; if taken broadly, it should be understood by confronting the text. Fourth, gathering the new assemblies: the text has two parts. First, clarifying those capable of gathering: this line's text is restricted, yet its meaning broadly penetrates the assemblies below. Second, explaining those gathered: "according to their likeness" means, first, according to the likeness of their capacity; second, according to the likeness of the objective realm confronted by the capacity. "Likeness" means that because causes gather they resemble, and because reflections appear. "Manifesting spiritual powers according to their likeness" means precisely that because the fruition-virtues are perfectly consummate, their substance harmoniously fused, utterly compliant, their hidden ford boundless, and there is nowhere conditions are not present, therefore they can accord with the distinctions of their practices and the differences of their stages, manifesting the correspondence of the assembly. Why the subsequent "Awakening Chapter" clarifies again the emission of light is that because a single event expresses two dharmas, the text is divided into two places: first, to gather the assembly; second, to lodge the shallowness and depth of the Dharma. Second, explaining those gathered: lands sharing the same color expresses that merit is manifested outwardly. Buddhas sharing the same wisdom is the origin of inner understanding; bodhisattvas sharing the name "Chief" is the beginning of advancing practice. Seats sharing the lotus flower is the beginning of soon realizing the fruition. The reason why gathering the assembly, etc., begins first from the east is to manifest the beginning of illumination and dawn, the start of generation and growth.