大方廣佛華嚴經搜玄分齊通智方軌 1.58

1.58

四分文釋者，此上三品並通下第六會已來，增微有異、文局義通，可思準之。此文有十。初文分六：初佛兩足放光。二明光所照處，謂此三千世出因果所有法，各有二文也。三結分齊。四由佛神力故，見諸菩薩來集，有二：初總、次別。別有菩薩、土、佛三文也。五文殊說偈歎佛一乘，三乘小乘法是一乘信法方便也。六「如此處」下結類餘方，餘九同然，略無結文。因此料簡諸會放光隱伏同異者，第一會放光有十意，如文，即為證法始。〈名號品〉初神力集眾，顯其位相。〈光覺品〉初相輪光，顯信位所依法分齊。次佛神力集眾，顯當位中所成德。此經中云神力，未必放光。次菩薩說偈者，即明當會所解理事法分齊，此法依位成耳。問：此處顯位集眾，何故別品明，下四會不爾？欲顯攝化所依佛土，及顯教諦實入其當位，并與下為則故爾。佛足相輪放光，示十信是行足圓備故也。此中放光分齊有二十五重，初九別列、餘者總結，文相如經。第二文辨光照現，可知。第四文內所以文殊在前、賢首在後，為表智先福後故。又明前智行、後位故也。文殊者，此云妙德，妙慧行也。又此中〈光覺〉在於一時，而能別見遠近。又諸方運集只是一人，而令眾異見，未必有多。又諸方往來者，唯見當處集，未必見餘方交往者。又諸方光及現十方所有者並見當中，未見偏處者，此為以報法攝化土所有故也。又亦前機自變當處自心為本，所以諸事隨心，為正化者無此別相也，此可思之。第五偈頌文言出文殊，意表餘十菩薩。所以文殊說者，示法從慧出故。偈云總明般若所證真性，相同初地行。又亦可並漸漸增多故，不可偏表其十地及十菩薩頌也。又亦十名顯數圓，漸多遠者顯法漸深耳。大分有三：初一辨取相不應真法、二有八偈辨離取應實法、次一歎解者有勝能也。八中，初三辨分別無性、次三辨依他不生、次二真實離相也。亦可八行俱依一境觀。又今辨增相者，約因果各二種：一竪、二橫。因竪約法明淨，橫即知法寬狹；果者竪即自分非他分，橫則得處多少也。又下諸集眾嘆德，並嘆當位分齊所成知見，下可準之。第二覺首偈文。此下九偈倍為異耳。總明知善惡、等慈化物益，相同二地戒行。文分為二：初六明佛覺他令離二邊。二有四，明菩薩利益同佛。第三財首偈，總辨平等法財資成益物，相同三地，後智教流益物。文中初一明佛德，性能無礙利生；次九辨幻現八相，正說法身。第四寶首偈，相同四地無攝義，此雖未得，但解見也。偈文中三：初五明佛成其無攝、次四如自所解利眾生、次一喻以顯淨。第五德首偈，相同五地中相續不異義，明不住道慈悲益物。偈文中三：初五辨菩薩慈悲不住道、次一正觀相續不異義、次四辨令他成真實淨境。文又得十平等淨，一行為一義，可知。第六目首偈，相同六地無染淨義。偈文中有十七，為四：初二辨執取，不見真佛，即辨失；次四成如量智者，得見報佛，此即德耳；次六辨得正體智者，見法身；次五明法深微，顯解分齊。又此中上下有二文同異：一者一中多，一數中見十故；多中一者，十數中見一故。又一即多者，一數即多而不見一故；多即一者，多數即一而不見多也，此可準之。又即事辨一多。二異事辨一多，可思之。第七進首偈，相同七地中種種法無別異義。偈文中三：初六辨空中方便智、有中殊勝行，即歎德也；次十勸觀實性，顯解方儀；次四明於理量二境入得勝法也。第八法首偈，相同八地無增減法界義。文中初二明佛成理智故能滅障；次六歎佛深法益；次十二勸攝果性三世用力也。於二為一對，初一辨智入法、次一結成智用。又長分為十耳。外即淨土攝生，內則成其自實也。第九智首法門，相同九地，明大悲利他自在智。偈文中初二辨意業、次十六明口業、次二辨得法無礙故大用無礙。又初二總、次廣歎用相也。第十賢首偈，相同十地業自在後智用也。偈文初十四正辨業自在、次六喻說。十四中，初五明觀實性得依果因、次九明觀業自在故得正果因。初五文中，二行體、三行用。九文內分四：初三明順真如觀故得菩提果、次二修事觀故得法身果、次二修慈悲故得化身果、次二從佛聞法故得報身果也。此品答上第八佛功德勢力及第十示成正覺二問。問：何故約增光覺集眾？答：為表法有淺深、行有增微故也。此文與後為則，今略開諸位為二十二門：六道因果即為六門，聲聞辟支二人因果通說復為二門。聲聞辟支所依之佛，為彼二機說四諦教及十二因緣教，即分佛通因及果復為二門。聲聞緣覺迴心入大乘，於初教處通因及果復為二門。直進初心菩薩，通因及果復為一門。直進熟教及迴心熟教，通因及果復為二門。頓教因果復為一門。從愚法聲聞總攝諸位，乾慧地已上菩薩及佛復為一門。普賢位中，從信已上乃至十地，皆通因果菩薩及佛復為五門。此依普賢阿含說。

Fourth, explaining by dividing the text: the above three chapters together with [the chapters] up through the sixth assembly below differ in their expansion and attenuation; while their text is limited, their meaning is pervasive, which can be comprehended accordingly. This text has ten [parts]. The first text is divided into six: First, the Buddha emits light from his two feet. Second, explaining the places illuminated by the light, namely all the phenomena of these three thousand mundane and supramundane causes and fruits, each having two passages of text. Third, concluding the scope. Fourth, because of the Buddha's spiritual power, the bodhisattvas are seen coming to assemble, which has two [parts]: first general, and next specific. The specific has three passages of text: the bodhisattvas, the lands, and the buddhas. Fifth, Mañjuśrī speaks verses praising the Buddha's ekayāna; the teachings of the triyāna and hīnayāna are upāya for the Dharma of faith in the ekayāna. Sixth, from "Just as in this place" below, concludes by analogy with the other directions; the remaining nine are likewise, though abbreviated without a concluding text. In analyzing the implicit and explicit, identical and different aspects of the emission of light across the assemblies on this basis: the emission of light in the first assembly has ten meanings, as in the text, which serves as the beginning of the realization of the Dharma. The spiritual power assembling the congregation at the beginning of the "Chapter on the Names" reveals the characteristics of the stages. The light from the wheel-marks at the beginning of the "Chapter on the Illumination and Awakening" reveals the scope of the Dharma relied upon in the stage of faith. Next, the Buddha's spiritual power assembling the congregation reveals the virtues perfected within that stage. In this sūtra, where it speaks of "spiritual power," light is not necessarily emitted. Next, the bodhisattvas' speaking verses explains the scope of the principle and phenomena understood in that assembly; these phenomena are perfected in dependence on the stages. Question: As revealing the stages and assembling the congregation occurs here, why is it explained in separate chapters, whereas the four assemblies below do not do so? It is because [the text] wishes to reveal the buddha-lands relied upon for gathering and transforming [sentient beings], to reveal that the teachings truly enter their corresponding stages, and to serve as a model for what follows. The Buddha emits light from the wheel-marks on his feet to show that the ten faiths are the full completion of the feet of practice. The scope of the emission of light here has twenty-five tiers: the first nine are listed separately, and the rest are concluded generally, the textual characteristics being as in the sūtra. In the second text, the distinction of the manifestation illuminated by the light may be understood. In the fourth text, the reason Mañjuśrī comes first and Bhadraśrī comes last is to signify that wisdom precedes and merit follows. It also explains that wisdom-practice comes first and the stage comes last. "Mañjuśrī" is translated here as Wondrous Virtue (Miaode), which is the practice of wondrous wisdom. Furthermore, here "illumination and awakening" occurs at one single time, yet it can distinctly see what is distant and near. Also, the convergence from the various directions is merely one person, yet it causes the assembly to see variously; there are not necessarily many. Also, those coming and going from the various directions only see the assembly at that very place, and do not necessarily see those communicating with other directions. Furthermore, the lights from the various directions and the manifestation of all that exists in the ten directions are both seen within the center, without seeing the peripheral locations, because the retribution Dharma gathers all that exists in the transformation lands. Moreover, the preceding faculties naturally transform their own minds at that very place as the root, and so the various matters accord with the mind, whereas for the one who genuinely transforms there is no such distinct characteristic; this should be pondered. The verses of the fifth part are spoken by Mañjuśrī in words, but the intention signifies the other ten bodhisattvas. The reason Mañjuśrī speaks is to show that the Dharma emerges from wisdom. The verses generally explain the true nature realized by prajñā, whose characteristics correspond to the practice of the first bhūmi. Alternatively, because they gradually increase and multiply, one should not exclusively symbolize the ten bhūmis and the verses of the ten bodhisattvas by them. Furthermore, the ten names reveal the completeness of number, and being gradually more and farther reveals that the Dharma is gradually deeper. In broad division, there are three [parts]: first, one [verse] distinguishing that grasping at characteristics does not correspond to the true Dharma; second, eight verses distinguishing that separating from grasping corresponds to the real Dharma; next, one [verse] praising those who understand as having superior ability. Among the eight, the first three distinguish the lack of nature in imagined constructs; the next three distinguish the unarisen nature of dependent origination; the next two are real and free from characteristics. Alternatively, the eight lines may all be contemplated relying upon a single realm. Furthermore, distinguishing the expanding characteristics now is twofold according to cause and fruit respectively: first, vertical; second, horizontal. Causally, vertical concerns the clarity and purity of the Dharma, while horizontal is knowing the breadth and narrowness of the Dharma; as for the fruit, vertical means one's own share and not another's share, while horizontal means the greater or lesser extent of the places attained. In addition, the subsequent gatherings of the congregation and praises of virtue all praise the knowledge and vision perfected within the scope of the corresponding stage, which may be understood below by analogy. The second set of verses is by Bodhisattva Bodhiśrī. The nine verses below are doubly different. They generally explain knowing good and evil and benefiting things with equal compassion, whose characteristics correspond to the moral practice of the second bhūmi. The text is divided into two: the first six explain that the Buddha awakens others and causes them to depart from the two extremes. The second has four [verses], explaining that the bodhisattvas' benefiting is identical to the Buddha's. The third set of verses is by Bodhisattva Dhanaśrī, which generally distinguishes the equal wealth of Dharma supporting, accomplishing, and benefiting beings, corresponding to the third bhūmi, where the subsequent wisdom teaching flows out to benefit beings. In the text, the first [verse] explains the Buddha's virtue, whose nature and capacity benefit sentient beings without obstruction; the next nine distinguish the illusory manifestation of the eight phases, properly explaining the dharmakāya. The fourth set of verses is by Bodhisattva Ratnaśrī, corresponding to the meaning of non-attachment of the fourth bhūmi; although this is not yet attained, it is merely the view of understanding. In the verse text there are three [parts]: the first five explain the Buddha accomplishing non-attachment; the next four explain benefiting sentient beings according to what one has understood oneself; the next one uses a metaphor to reveal purity. The fifth set of verses is by Bodhisattva Guṇaśrī, corresponding to the meaning of non-different continuity in the fifth bhūmi, explaining benefiting beings with kindness and compassion on the unstaying path. In the verse text there are three [parts]: the first five distinguish the bodhisattva's kindness and compassion on the unstaying path; the next one properly contemplates the meaning of non-different continuity; the next four distinguish causing others to accomplish the real, pure realm. The text also attains ten equal purities; each practice is one meaning, as can be known. The sixth set of verses is by Bodhisattva Cakuṣśrī, corresponding to the meaning of neither defiled nor pure in the sixth bhūmi. In the verse text there are seventeen [verses], forming four [parts]: the first two distinguish attachment and grasping, not seeing the true Buddha, which distinguishes fault; the next four accomplish the wisdom of standard measure, attaining vision of the retribution buddha, which is virtue; the next six distinguish attaining the fundamental wisdom, seeing the dharmakāya; the next five explain the profound subtlety of the Dharma, revealing the scope of understanding. Furthermore, here the texts above and below have two aspects of identity and difference: first, the many within the one, because within the number one ten are seen; the one within the many, because within the number ten one is seen. Moreover, the one is precisely the many, because the number one is precisely many without seeing one; the many is precisely the one, because the many numbers are precisely one without seeing many; this may be comprehended accordingly. Furthermore, distinguishing the one and the many in terms of the identical phenomenon, and distinguishing the one and the many in terms of different phenomena, should be pondered. The seventh set of verses is by Bodhisattva Vīryaśrī, corresponding to the meaning of the non-difference of diverse phenomena in the seventh bhūmi. In the verse text there are three [parts]: the first six distinguish upāya-wisdom within emptiness and superior practice within existence, which is praising virtue; the next ten urge contemplating the true nature, revealing the method of understanding; the next four explain entering and attaining superior phenomena regarding the two realms of principle and measure. The eighth set of verses is by Bodhisattva Dharmaśrī, corresponding to the meaning of the dharmadhātu without increase or decrease in the eighth bhūmi. In the text, the first two explain that because the Buddha accomplishes wisdom of principle he can extinguish obstructions; the next six praise the benefit of the Buddha's profound Dharma; the next twelve urge gathering the nature of fruition and applying effort in the three periods of time. Every two form a pair: the first one distinguishes wisdom entering Dharma; the next one concludes by forming the function of wisdom. Furthermore, they are extensively divided into ten. Externally they gather sentient beings in pure lands, and internally they accomplish one's own reality. The ninth Dharma-gate is by Bodhisattva Jñānaśrī, corresponding to the ninth bhūmi, explaining the sovereign wisdom of great compassion benefiting others. In the verse text, the first two distinguish mental action; the next sixteen explain vocal action; the next two distinguish that because Dharma is attained without obstruction, the great function is unobstructed. Also, the first two are general, and the next extensively praise the characteristics of the function. The tenth set of verses is by Bodhisattva Bhadraśrī, corresponding to the sovereign karmic function of subsequent wisdom in the tenth bhūmi. In the verse text, the first fourteen properly distinguish sovereignty of karma; the next six explain through metaphors. Among the fourteen, the first five explain contemplating the true nature to attain the cause of the dependent fruit; the next nine explain contemplating sovereignty of karma and thus attaining the cause of the direct fruit. In the first five passages, two concern the substance of practice and three concern the function of practice. The nine passages are divided into four: the first three explain attaining the fruit of bodhi through contemplating in accordance with tathatā; the next two explain attaining the fruit of the dharmakāya through cultivating phenomenal contemplation; the next two explain attaining the fruit of the nirmāṇakāya through cultivating kindness and compassion; the next two explain attaining the fruit of the saṃbhogakāya through hearing the Dharma from the Buddha. This chapter answers the above eighth question regarding the Buddha's meritorious power and the tenth question regarding the manifestation of attaining true awakening. Question: Why is the gathering of the assembly explained in terms of increasing illumination and awakening? Answer: To show that the Dharma has shallow and deep, and practice has expansion and attenuation. This text serves as a model for what follows. Now we briefly open the various stages into twenty-two gates: the causes and fruits of the six destinies form six gates; the causes and fruits of the two persons, śrāvakas and pratyekabuddhas, spoken comprehensively, further form two gates; the Buddha upon whom the śrāvakas and pratyekabuddhas rely, speaking the teaching of the four noble truths and the teaching of the twelve links of dependent origination for those two capacities, divides into the Buddha's comprehensive cause and fruit, further forming two gates; the śrāvakas and pratyekabuddhas who turn their minds to enter the Mahāyāna, at the initial teaching, comprehending cause and fruit, further form two gates; bodhisattvas of initial mind who advance directly, comprehending cause and fruit, further form one gate; those of direct advance in the mature teaching and those who turn their minds in the mature teaching, comprehending cause and fruit, further form two gates; the causes and fruits of the sudden teaching further form one gate; from the śrāvakas ignorant of the Dharma comprehensively subsuming all stages, bodhisattvas from the dry wisdom stage upward and buddhas further form one gate; in the stage of Samantabhadra, from faith upward to the ten bhūmis, bodhisattvas and buddhas comprehending both cause and fruit further form five gates. This is explained according to the Samantabhadra-āgama.