大方廣佛華嚴經搜玄分齊通智方軌 1.46

1.46

第二正說文。若長分此，即第五歎化主甚深。所以此會不入定者，明法體不住，隨器不同，若對勝器，法深故須審。今十信解劣，不表法深，加勸等準此可知。所以文殊說三品為平等妙慧，智住勝境方顯法故。所以文殊說此品為妙慧，善達佛國海故。此文有四：初歎眾希有二句可知、二「諸佛子」下略牒所問法明不思議、三「何以故」下列名廣釋、四「是皆如來」下結歎攝化益。第二有十句可知。第三文內，初總、次別。總內分四：初責、二答、三重問、四重答。此中初一總，餘十六別，可知。諸四天下列十六句，所化機相不同，證成名號各異。此等名是別非通，此中正舉詮顯其淨土也。二「何以故」，廣文中分二：初責、次答。答文分三：一明此三千大千界名號不同、二「有密訓」下明餘三千界。三「如是東方」下廣解盡界名號也。此既明一佛土名，何以取上下者，此為上下亦無方傍亦無際，以顯教圓也。此意如文耳。

Second, the text of the proper exposition. If dividing it according to the extended division, this is the fifth: praising the profundity of the converting master. Why does this assembly not enter samādhi? It clarifies that the substance of the Dharma does not abide, but accords with the differences in capacities. If confronting superior capacities, because the Dharma is profound, one must examine it closely; now the understanding of the ten faiths is inferior, so it does not express the depth of the Dharma, and the addenda, exhortations, etc., should be understood by analogy to this. Why Mañjuśrī expounds the three chapters is because he possesses equal and wondrous wisdom, and only when wisdom abides in the superior realm does it reveal the Dharma. Why Mañjuśrī expounds this chapter is because wondrous wisdom expertly penetrates the ocean of buddha-lands. This text has four parts: first, praising the assembly as rare, two lines, which can be understood; second, from "Sons of the Buddha" downward, briefly citing the dharmas questioned to clarify their inconceivability; third, from "Why is this?" downward, listing the names and broadly explaining them; fourth, from "These are all the Tathāgata's" downward, concluding by praising the benefits of gathering and transforming. The second part has ten lines, which can be understood. Within the third text, first general, next particular. Within the general, it is divided into four: first, questioning; second, answering; third, re-questioning; fourth, re-answering. Here the first one is general, and the remaining sixteen are particular, which can be understood. The sixteen lines listed below "various four heavens" show that the characteristics of the capacities to be converted are different, corroborating that their names are each distinct. These names are particular, not general; here, the signifier is properly adduced to reveal its pure land. Second, "Why is this?": within the broad text, it is divided into two: first, questioning; next, answering. The answering text is divided into three: 1. clarifying that in this great trichiliocosm the names are different; 2. from "There are secret instructions" downward, clarifying other trichiliocosms; 3. from "Thus in the east" downward, broadly explaining the names exhausting all realms. Since this clarifies the names of one buddha-land, why does it include above and below? This is because above and below are also directionless, and the sides are also boundless, in order to reveal the roundness of the teaching. This idea is simply as in the text.