大方廣佛華嚴經搜玄分齊通智方軌 1.65

1.65

五辨文者，正宗文中上辨舉果勸樂生信分；自下第二修因契果生解分，即所學法也。亦可是第八顯其解行義，或辨法淺深之狀相也。文中分二：初訖〈小相〉已來，明方便對治修成因果；二〈普賢菩薩品〉下訖〈性起品〉，明自體因果，釋意可知。初為修成者，依聞熏修起故。所以名性起修顯者，本性今成故。又圓明因果，實覺發中故。約三際辨者，此〈明難品〉訖〈賢首〉，明始起於先際。二「忉利天」下善修於中際。三〈不思議法品〉訖〈小相〉終，顯於後際也。次約四成就者，初辨未信令信、二「忉利天」下明已信成解行、三〈十地品〉下已入者成就、四〈不思議〉下已成就者令解脫，餘準可知。又約修成分亦好。又從此下並是序分，第六一會是其正宗，前是阿含、後名義證故。又為第六會中廣出本有修成體相等故知也，此可思準。初信文分三：初一品明依法生解、二〈淨行品〉依解成行、三〈賢首品〉明依行彰德以成位耳。初文中分二：初明問答，顯十種深義；二「爾時娑婆界」下顯解行入法界圓通無礙，即明法益耳。初文有二：一文殊問、眾人答，明妙慧導眾行；二眾人問、文殊答，明以眾行成妙慧。文有十義：一緣起甚深、二教化甚深、三業果甚深、四佛說法甚深、五福田甚深、六正教甚深、七正行甚深、八助道甚深、九一乘甚深、十佛境界甚深。所以初緣起者，由菩薩初學，應先觀諸法如實因緣故也。緣起者，黎耶共善等三性及無為集起故也。文中問答，即為二耳。問內有四：初總告；次立正義；三申問；四起後難，有二意，如文，共成一緣起相違難。問意：云何心以無分別為一性？云何能成種種事也。若能成者，不應無分別耳。二既諸法並無知者，所作云何仍有真俗事也。又解但是一問，後文是結耳。問文十事，可知。答意但為無分別不住故能成眾事，若知分別不可成多也。問：既不分別，云何成因果？答：作無主故。反示可見耳。偈文分三：初一讚請勸聽以許說、二有七偈法說譬況以顯理、次有三對彼前法明觀行也。第二文分二：初五舉法答上問、次二遣伏執。初有二：初法、次喻。所以得知不住故作，偈云「諸法不自在」故。云何知作時不知？偈云「求實不可得」故，餘可知耳。次喻有四：初約緣成相續經時喻、次一約緣起有為生滅喻、次一約因緣騰擊動成喻、次一約緣起體相互依喻。伏疑云：既不分別，云何流轉？偈云「由眼耳」故。復云：既也無自，云何有現相？偈云「示現轉」故。文言「不相知」者，非謂情知，今言有力性作也。二自不對故云不相知，用自性為知法之始也。觀文分三：初牒前理，對法辨觀，成分別無相觀；二一依他無生觀；三一偈真實無性也。所以覺首說者，知覺法始故。第二教化甚深中分二：初問、後答。何意來？前攝心入理，此後智度生。財是法財。問有二：初總告、次別。別中有三：初一總、次十一別、三一結問也。第二文有十一句相生，問文可知。問意云何？如上說。若眾生無性，云何教化；若隨教化，云何心住無性？答文有二：初生起、二偈答。義意但以知境無性，雖在緣即離取非也，但為無生故化，反示可知。偈文分二：初讚問者許說勸聽、二示正義。正義文分三：初三偈總示正義、次四約觀門顯示、次有二偈示伏疑。初文分三：初一總示、次一正明約內身示觀行、次一以內類外辨化生無取。第二約觀門辨者，有四：一舉因緣無始，明所觀法；次一勸觀；次一明諸法是無，即約觀釋相；次一正約唯識門以遣。三伏疑，有二：一既世法本然無性，眾生何故不知？偈云「悉虛妄」故。二若法無者，何以種種現？偈云「從緣起，無異相」故。所以財首說者，能以正法財施眾生故。第三業果甚深，有問答二文。問有五：初告、次立義、三問、四結、五生後。第三問文有五對十句，可知。問意：既性無我所，云何受苦樂？若受苦樂，云何仍說無性？此是理事相違難。問：與前緣起難何別？答：前是二事相違故別也。答意為苦樂即性無別體，為是不違耳。偈文分二：初法、次喻。喻文有九：一辨依他離性喻；二緣起成有喻；三因緣現果喻；四緣果離性喻，此望能熏；五因體無雜喻；六受生離作喻；七果報無本喻；八勝事無根喻，此望用耳，亦可互彰；九有無同性喻，此並不壞世間說第一義也。所以寶首說者，能事中顯理，初得可貴故。第四說法甚深，初問、次答。問文總、別二文。別中分四：初辨所得法、二十句正陳問、三「而法」下結、四生後難文有十種相違。問意：法若非一，可隨言並實；法若不應，言教便是妄。此是教義相違難。答意：所言一者，法唯一不住義也。亦可一善巧，是故能貫眾教仍一義成也。偈文分二：初讚問者、二約喻顯示。喻中有九：第一明法能荷負萬機喻；二緣滅眾惑喻；三入器無變喻，此望德用；四拂動諸根喻；五應欲隨潤喻；六緣生眾德喻；七揀染赴淨喻；八應物無往喻；九應緣住體喻。所以德首說者，為初顯法多能故。第五福田甚深，文相準前可知。問中有二：初告舉正義、二成難。難中有四：初總告、次別、三結、四生後。別有十句，問答相可解，此是因緣相違難也。偈文有十：一緣能現果喻；二對機隨解喻；三權巧令喜喻；四應感令喜喻；五物感現形喻；六緣滅眾惑喻；七對治諸惑喻，亦可起緣分齊；八悲情普被喻；九動拂諸有喻；十毒滅三有喻。所以目首說者，初見法明白故。第六正教甚深。文有二：初問、次答。問中有四：初總告、二正問、三結、四生後。問文約所知十法為問。問意云何？若教能斷，即不須更後知因果方得斷也。若要須知因果方斷者，立教有何益也？答意有二：一進、二退。退者自，無益。進者教，即有勝用。上難是教力相違難也。偈答文分三：一勸聽開二門立宗；次一勸精進以彰教力，即對初門；次八辨懈怠失，對上第二門。此文初一多聞懈怠喻；二無力懈怠喻；三偏修懈怠喻；四倒修懈怠喻；五過求懈怠喻；六少力懈怠喻；七少治懈怠喻；八無有出意喻也，又執我慢高喻。所以進首說者，初進能顯成勝德故。第七正行甚深。有問、答二文。問文有二：初告、次問。問中有四可知，第三所陳句有八可知。問意云何？聖說云聞說法有能斷煩惱。云何有聞法不斷惑；而惑依心，心無所行反能斷惑也。此名聖說行教相違難。答：意教不無力，但取不得方故也。答文分二：初總勅聽略說、二以喻況成。喻文有九，此但舉失以顯德也。一不如說行喻、二隨說廢思喻、三計文迷行喻、四自謂非分喻、五惡業障礙喻、六不解自說喻、七辨聰持說喻、八廢正成助喻、九隱非現是喻。所以法首說者，能初顯法可軌非邪故。第八助道甚深，偏執此聖說，正助相違。問文有五：初告、二立正義、三正問、四結、五生後。答文分二：初讚問者許說，此讚者通能所；二正答。答文分三：初一總答、次四會偏讚意、三有四偈明正助相成不可廢意。會佛說，文有二：初總、次別。文相可知，正助相成文有四，可知。所以智首說者，能初善用正助故。第九一乘甚深。有問、答二文。問文有二：初告、二問。問中有四：初立正義、二問、三結、四生後，可知。此是因果體用相違難。答意：我佛因果體用皆同一法，謂法性一法，亦可一大慈方便法，但眾生見異耳。偈文分六：初二舉因果俱一以答上問；次二明自業各異見；次一成佛本一無別精麁；次一明善行者得見；次一明佛自在業隨物應機；次三釋伏意，意有三可知，亦可唯一耳。所以賢首說者，善開聖法順理得中故。上來辨一人問多人。次下明多人問一人，即是第十佛境界甚深。有問、答二文。問文有五：一告、二結已說、三歎所問者辨德以進問、四正問、五生後偈頌。今所問有十一相，何故先文殊覆却難，今但直問者？為彰長位故也。十一問內，文分四重：初三自利德、次四利他德、次三所利眾，又此三通能所也。後一總明所問廣大：一佛所證知分量境界、二能證境因、三問所入處、四佛境界內度幾許眾生、五隨順境界智、六隨眾生所說法、七如量智分別知、八佛境為分別識所不識、九於何境界中能令眾生決定知佛境、十智照何等眾生心為境、十一如境中說何等廣大義。所以文殊說者，妙慧達佛境界為始故。答文有十偈：初一答上佛證境界；次一答上佛境因；次一答上所入境處；次一答上佛所度；次一答上何等隨佛境智；次一答上佛境法隨眾生說；次一答上何等是佛所知境能分別智知；次半答上識佛境、下半答前何等能決定知佛境；次一答前佛境界廣；次一答前境界照。亦可依問次第答。次第二大文，明既得信解平等無礙，現莫二之相義也。文中有二：初明承力見此剎無礙、二「如是」下類通餘方齊見獲益。此文有二，可知。初此方利益文中，又云初總、次別、三結。別中如所行法者，如上第八智首所辨，六度行法；如所行業者，如上第三寶首所辨，隨所行業受報亦然等也。如世間行者，如上第六進首所辨，精進速出懈怠難脫；亦如第七法首所辨，修行出離多聞不得。隨身行者，如上第二財首所辨，隨身隨行見為教化名隨身行。隨根行者，如上第四德首所辨，佛法雖一隨根分多；亦如第五目首所辨，佛田雖一隨行分多，隨其行分多隨其行報所生之處。持戒毀禁者，如上第一覺首所辨，心性雖一隨行不同受報各異善惡等別。說法果報者，如上第九賢首所辨，隨眾生欲諸業及果各令見實名說果報。又如向前文殊所辨佛境界法，亦得名為說果報矣。又此顯現有二：一表法順理，是法皆真，成聖方便；二表法體應理，功能明淨，一切皆見。

Fifth, explaining the text: Within the main discourse, the preceding [section] explained the division of presenting the fruit to encourage delight and generate faith. From here down is the second [division], that of cultivating the cause to tally with the fruit and generate understanding, which constitutes the teachings to be studied. It may also be the eighth [section], revealing the meaning of understanding and practice, or discerning the aspects of depth and shallowness among the teachings. Within this text there are two parts: first, ending after the "Minor Characteristics", it clarifies cultivating and completing causes and fruits through upāya and antidotes; second, from the "Samantabhadra Bodhisattva Chapter" down to the end of the "Origination of Nature Chapter", it clarifies causes and fruits of the essential nature itself; the intended interpretation can be known. The first is called "cultivated and completed" because it arises through cultivating the perfuming of what is heard. As for why it is called "revealed through cultivation of the origination of nature," it is because the original nature is now brought to completion. Moreover, it completely clarifies causes and fruits, since true awakening arises from the center. Discerned in terms of the three periods: from this "Clarifying Difficulties Chapter" through the end of "Bhadraśrī", it clarifies the initial arising at the prior period. Second, from "Trāyastriṃśa Heaven" down, it [treats] good cultivation at the intermediate period. Third, from the "Inconceivable Dharma Chapter" to the end of the "Minor Characteristics", it reveals the posterior period. Next, discerned in terms of the four fulfillments: first, discerning causing those without faith to have faith; second, from "Trāyastriṃśa Heaven" down, clarifying that those who already have faith achieve understanding and practice; third, from the "Ten Grounds Chapter" down, the fulfillment of those who have already entered; fourth, from the "Inconceivable [Dharma Chapter]" down, bringing those who have already achieved fulfillment to liberation; the rest can be known by analogy. Also, explaining it in terms of the division of cultivation and completion is likewise fine. Moreover, from here downward are all introductory sections; the single sixth assembly is its main discourse, because what precedes is āgama and what follows is called realization of meaning. Furthermore, this can be known because in the sixth assembly the essential characteristics of the original existence and cultivated completion are extensively brought forth; this can be reflected upon and gauged by analogy. The text on the initial faith is divided into three: first, one chapter clarifies generating understanding based on the Dharma; second, the "Pure Conduct Chapter" [clarifies] bringing practice to completion based on understanding; third, the "Bhadraśrī Chapter" clarifies manifesting virtues based on practice in order to complete the stages. Within the first text there are two parts: first, clarifying questions and answers, revealing the ten profound meanings; second, from "At that time, the Sahā world" downward, revealing that understanding and practice enter the dharmadhātu with complete and unimpeded interpenetration, which clarifies the benefit of the Dharma. The first text has two parts: first, Mañjuśrī asks and the multitude answers, clarifying that wondrous wisdom guides the manifold practices; second, the multitude asks and Mañjuśrī answers, clarifying that the manifold practices bring wondrous wisdom to completion. The text has ten meanings: 1. the profundity of dependent origination; 2. the profundity of teaching and transforming; 3. the profundity of karmic retribution; 4. the profundity of the Buddha's preaching of the Dharma; 5. the profundity of the field of merit; 6. the profundity of the correct teaching; 7. the profundity of correct practice; 8. the profundity of the aids to the path; 9. the profundity of the One Vehicle; 10. the profundity of the Buddha's realm. The reason dependent origination comes first is that when a bodhisattva begins learning, he should first contemplate the true causes and conditions of all phenomena. As for dependent origination, it is because the ālaya, together with the three natures such as the wholesome, as well as the unconditioned, assemble and arise. The questions and answers in the text simply constitute two parts. Within the question there are four [parts]: first, a general announcement; next, establishing the correct thesis; third, presenting the question; fourth, raising subsequent objections, which has two senses, as in the text, together forming an objection based on the contradiction in dependent origination. The import of the question is: How can the mind have non-discrimination as its single nature, yet be able to accomplish various manifold matters? If it is able to accomplish them, it should not be without discrimination. Second, since all phenomena are devoid of any knower, why in what is done are there still conventional and ultimate matters? Another interpretation is that this is simply a single question, and the subsequent text is its conclusion. The ten matters of the question text can be known. The import of the answer is simply that because non-discrimination does not abide, it is able to accomplish manifold matters; if it knew discrimination, it could not accomplish many. Question: Since it does not discriminate, how does it accomplish cause and effect? Answer: Because its action is without a master. By indicating the converse, this can be seen. The verse text is divided into three: first, one verse praises, requests, encourages listening, and consents to speak; second, seven verses explain the Dharma through similes to reveal the principle; next, three verses clarify contemplative practice in relation to that preceding Dharma. The second text has two parts: first, five [verses] bring forth the Dharma to answer the preceding question; next, two [verses] eliminate underlying attachments. The first has two: first, the Dharma; next, similes. The reason one knows it acts because of non-abiding is that the verse says: "all phenomena are not independent." How does one know that at the time of acting there is no knowing? Because the verse says: "seeking reality, it cannot be found"; the rest can be known. Next, the similes are four: first, a simile of continuity enduring through time accomplished through conditions; next, one simile of conditioned arising and ceasing through dependent origination; next, one simile of dynamic completion through the agitation and collision of causes and conditions; next, one simile of the mutual reliance of the essence and characteristics of dependent origination. An underlying doubt says: Since there is no discrimination, how is there transmigration? The verse says: it is "due to eye and ear." It also says: Since there is no selfhood, how are there manifested marks? The verse says: "it turns in manifestation." When the text says "they do not know each other," it does not mean sentient knowing; here it speaks of effective acting by nature. Second, because self does not face [self], it says they do not know each other, taking self-nature as the beginning of knowing phenomena. The contemplation text is divided into three: first, reiterating the preceding principle, discerning contemplation with respect to phenomena, completing the contemplation of discrimination as markless; second, one [verse on] the contemplation of dependent arising as unproduced; third, one verse on the truly real as without nature. The reason Bodhiśrī speaks is that he knows the awakening to phenomena from the beginning. Second, within the profundity of teaching and transforming, there are two parts: first the question, and later the answer. Why does this come? The preceding gathered the mind into the principle; this subsequent [part] uses wisdom to liberate sentient beings. Wealth is the wealth of the Dharma. The question has two parts: first, a general announcement; next, specific [points]. Within the specific there are three: first, one general; next, eleven specific; third, one concluding question. The second text has eleven lines arising successively; the question text can be known. What is the import of the question? As stated above: If sentient beings lack nature, how can they be taught and transformed? If they follow teaching and transforming, how can the mind abide in lack of nature? The text of the answer has two parts: first, the setting forth; second, the verse answer. The doctrinal import is simply that by knowing the lack of nature in objects, though one remains among conditions, one is free from grasping at errors; it is precisely because of non-arising that one transforms; by indicating the converse, this can be known. The verse text is divided into two: first, praising the questioner, consenting to speak, and encouraging listening; second, revealing the correct thesis. The text of the correct thesis is divided into three: first, three verses generally reveal the correct thesis; next, four [verses] reveal it in terms of the gateways of contemplation; next, two verses reveal underlying doubts. The first text has three parts: first, one generally reveals; next, one properly clarifies contemplative practice in terms of the internal body; next, one uses the internal to analogize the external, discerning the transformation of sentient beings without grasping. Second, discerning in terms of the gateways of contemplation, there are four: 1. adducing beginningless causes and conditions to clarify the object of contemplation; next, 2. one encourages contemplation; next, 3. one clarifies that all phenomena are non-existent, which explains characteristics in terms of contemplation; next, 4. one properly eliminates [doubts] in terms of the gateway of consciousness-only. Third, the underlying doubts are two: 1. Since worldly phenomena are inherently devoid of nature, why do sentient beings not know this? Because the verse says: "they are entirely deceptive and false." 2. If phenomena are non-existent, why do they appear in various ways? Because the verse says: "arising from conditions, they have no distinct characteristics." The reason Dhanaśrī speaks is that he is able to bestow the wealth of the true Dharma upon sentient beings. Third, the profundity of karmic retribution has two texts, question and answer. The question has five: first, announcement; next, establishing the thesis; third, question; fourth, conclusion; fifth, introducing what follows. The third question text has five pairs of ten lines, which can be known. The import of the question is: Since the nature is devoid of self and what belongs to self, how does one experience suffering and pleasure? If one experiences suffering and pleasure, how can one still speak of lack of nature? This is an objection based on the contradiction between principle and phenomena. Question: How does this differ from the preceding objection concerning dependent origination? Answer: The preceding was an objection based on the contradiction between two phenomena, hence it differs. The import of the answer is that suffering and pleasure are identical with the nature, having no separate substance; therefore they do not contradict each other. The verse text is divided into two: first, Dharma; next, similes. The text of similes has nine: 1. the simile of discerning the dependent as free from nature; 2. the simile of dependent origination accomplishing existence; 3. the simile of causes and conditions manifesting fruits; 4. the simile of conditioned fruits being free from nature, which looks toward the perfumer; 5. the simile of the causal substance being unmixed; 6. the simile of taking birth being free from an agent; 7. the simile of retribution having no foundation; 8. the simile of superior matters having no root, which looks toward function, though they may also mutually illustrate each other; 9. the simile of existence and non-existence having the same nature; none of these destroys the worldly while explaining the ultimate truth. The reason Ratnaśrī speaks is that in functional matters he reveals the principle, which is precious upon initial attainment. Fourth, the profundity of preaching the Dharma: first, the question; next, the answer. The question text has two parts, general and specific. Within the specific it is divided into four: first, discerning the attained Dharma; second, ten lines properly presenting the question; third, concluding from "and yet the Dharma" down; fourth, the text introducing subsequent objections has ten kinds of contradiction. The import of the question is: If the Dharma is not one, it could be fully real according to words; if the Dharma does not correspond, the spoken teaching is false. This is an objection based on the contradiction between teaching and meaning. The import of the answer is: When one says "one," it means the Dharma has only the single meaning of non-abiding. It may also mean a single skillful means; therefore, it can thread together the manifold teachings while still completing a single meaning. The verse text is divided into two: first, praising the questioner; second, revealing through similes. Among the similes there are nine: 1. the simile clarifying that the Dharma can bear the myriad capacities; 2. the simile of conditions extinguishing the manifold afflictions; 3. the simile of entering vessels without alteration, which looks toward virtuous function; 4. the simile of brushing and stirring the various faculties; 5. the simile of responding to desires and moistening accordingly; 6. the simile of conditions generating manifold virtues; 7. the simile of selecting the defiled to approach the pure; 8. the simile of responding to things without going anywhere; 9. the simile of responding to conditions while abiding in substance. The reason Guṇaśrī speaks is that he initially reveals the manifold capabilities of the Dharma. Fifth, the profundity of the field of merit: the textual features can be known by analogy with the preceding. Within the question there are two: first, announcing and presenting the correct thesis; second, framing the objection. Within the objection there are four: first, general announcement; next, specific; third, conclusion; fourth, introducing what follows. The specific has ten lines; the aspects of question and answer can be understood; this is an objection based on the contradiction in causes and conditions. The verse text has ten: 1. the simile of conditions being able to manifest fruits; 2. the simile of matching capacities with corresponding understanding; 3. the simile of skillful expedients bringing joy; 4. the simile of responding to receptivity and bringing joy; 5. the simile of beings' receptivity manifesting forms; 6. the simile of conditions extinguishing the manifold afflictions; 7. the simile of counteracting the various afflictions, which may also be the delimitations of arising conditions; 8. the simile of compassionate intent universally covering; 9. the simile of stirring and brushing through all existences; 10. the simile of poison extinguishing the three existences. The reason Netraśrī speaks is that he initially sees the Dharma clearly. Sixth, the profundity of the correct teaching. The text has two: first, question; next, answer. Within the question there are four: first, general announcement; second, the proper question; third, conclusion; fourth, introducing what follows. The question text frames the question around the ten phenomena to be known. What is the import of the question? If the teaching can sever, then one does not need to know causes and fruits later in order to sever them. If one must know causes and fruits in order to sever them, what benefit is there in establishing the teaching? The import of the answer is twofold: first, advancing; second, regressing. He who regresses is of himself, without benefit. He who advances is of the teaching, which has superior function. The above objection is an objection based on the contradiction in the power of the teaching. The verse answer is divided into three: 1. encouraging listening, opening two gateways, and establishing the thesis; next, 2. one encourages diligence to manifest the power of the teaching, corresponding to the initial gateway; next, 3. eight [verses] discern the fault of indolence, corresponding to the second gateway above. Within this text, the first is the simile of indolence through extensive hearing; 2. the simile of indolence through lack of strength; 3. the simile of indolence through one-sided cultivation; 4. the simile of indolence through inverted cultivation; 5. the simile of indolence through excessive seeking; 6. the simile of indolence through little strength; 7. the simile of indolence through little remedial action; 8. the simile of having no intention of renunciation, and also the simile of grasping at the self and being arrogant. The reason Vīryaśrī speaks is that initial advancement can manifest and bring superior virtues to completion. Seventh, the profundity of correct practice. There are two texts, question and answer. The question text has two: first, announcement; next, question. Within the question there are four, which can be known; the third, presenting the lines, has eight, which can be known. What is the import of the question? The sage's speech says that hearing the preaching of the Dharma is able to sever afflictions. Why is there hearing of the Dharma without severing afflictions; and while afflictions rely on the mind, when the mind has nowhere to practice, it is conversely able to sever afflictions? This is called an objection based on the contradiction between the sage's speech, practice, and teaching. Answer: The intended teaching is not without power; it is merely that one fails to grasp the proper method. The text of the answer is divided into two: first, generally commanding to listen and speaking briefly; second, completing through similes. The text of similes has nine, which simply adduce faults to reveal virtues: 1. the simile of not practicing according to what is taught; 2. the simile of abandoning reflection following what is taught; 3. the simile of fixating on the text and being confused about practice; 4. the simile of considering it not one's own share; 5. the simile of obstruction by evil karma; 6. the simile of expounding oneself without understanding; 7. the simile of retaining the teaching through eloquence; 8. the simile of abandoning the primary to accomplish the auxiliary; 9. the simile of concealing wrongs and displaying correctness. The reason Dharmaśrī speaks is that he is initially able to reveal that the Dharma can serve as a model and is not deviant. Eighth, the profundity of the aids to the path: one-sidedly grasping at this sage's speech, the primary and the auxiliary contradict each other. The question text has five: first, announcement; second, establishing the correct thesis; third, the proper question; fourth, conclusion; fifth, introducing what follows. The text of the answer is divided into two: first, praising the questioner and consenting to speak, where this praise encompasses both the agent and the object; second, the proper answer. The text of the answer is divided into three: first, one generally answers; next, four [verses] harmonize the intention behind one-sided praise; third, four verses clarify the meaning that the primary and auxiliary mutually complete each other and cannot be abandoned. In harmonizing the Buddha's preaching, the text has two: first, general; next, specific. The textual features can be known; the text on the primary and auxiliary mutually completing each other has four [verses], which can be known. The reason Jñānaśrī speaks is that he is initially able to skillfully employ the primary and the auxiliary. Ninth, the profundity of the One Vehicle. There are two texts, question and answer. The question text has two: first, announcement; second, question. Within the question there are four: first, establishing the correct thesis; second, question; third, conclusion; fourth, introducing what follows, which can be known. This is an objection based on the contradiction between substance and function of cause and fruit. The import of the answer is: The substance and function of cause and fruit in our Buddha are both identical with a single Dharma, namely the single Dharma of the nature of phenomena; it may also be a single Dharma of great compassion and skillful means, but sentient beings perceive it differently. The verse text is divided into six: first, two [verses] adduce that cause and fruit are both one to answer the question above; next, two [verses] clarify that beings see differently according to their own karma; next, one [verse clarifies that] achieving Buddhahood is fundamentally one, without distinctions of refined or coarse; next, one [verse] clarifies that those of wholesome practice attain sight of it; next, one [verse] clarifies that the Buddha's sovereign activities adapt to beings according to their capacities; next, three [verses] explain the underlying intention, where the intention has three [points] that can be known, though it may also be just one. The reason Bhadraśrī speaks is that he skillfully opens the sage's Dharma, accords with principle, and attains the middle. Above, one person questioning many persons was discerned. Next below, many persons questioning one person is clarified, which is the tenth: the profundity of the Buddha's realm. There are two texts, question and answer. The question text has five: 1. announcement; 2. concluding what has been spoken; 3. praising the one questioned, discerning virtues to advance the question; 4. the proper question; 5. the subsequent verse summary. Now the questions have eleven characteristics; why did Mañjuśrī previously raise back-and-forth objections, whereas now there is only direct questioning? It is to manifest seniority of stage. Within the eleven questions, the text is divided into four tiers: first, three [on] virtues of self-benefit; next, four [on] virtues of benefiting others; next, three [on] the beings benefited, though these three also encompass both agent and object; finally, one generally clarifies the vastness of what is questioned: 1. the measure and realm of what the Buddha has realized and known; 2. the causes for the realm that can be realized; 3. asking about the place entered; 4. how many sentient beings are liberated within the Buddha's realm; 5. the wisdom that accords with the realm; 6. the Dharma preached in accordance with sentient beings; 7. discerning and knowing through the wisdom of quantitative knowledge; 8. whether the Buddha's realm is not recognized by discriminating consciousness; 9. in what realm can sentient beings be made to definitively know the Buddha's realm; 10. what kind of sentient beings' minds are illuminated by wisdom as their object; 11. what kind of vast meanings are preached within the realm as it is. The reason Mañjuśrī speaks is that wondrous wisdom penetrating the Buddha's realm serves as the beginning. The answer text has ten verses: the first answers the Buddha's realized realm above; the next answers the cause of the Buddha's realm above; the next answers the place of the realm entered above; the next answers what the Buddha liberates above; the next answers what kind of wisdom accords with the Buddha's realm above; the next answers the Dharma of the Buddha's realm preached in accordance with sentient beings above; the next answers what is the realm known by the Buddha that can be known by discriminating wisdom; the next half-verse answers the recognition of the Buddha's realm above, and the lower half-verse answers what can definitively know the Buddha's realm preceding; the next answers the vastness of the Buddha's realm preceding; the next answers the illumination of the realm preceding. One may also answer in the order of the questions. Next, the second major section clarifies the meaning of displaying non-dual characteristics once one has attained faith, understanding, equality, and unhinderedness. Within the text there are two parts: first, clarifying that by relying on power one sees this realm without obstruction; second, from "thus" downward, extending by analogy to other directions where simultaneous seeing yields benefit. This text has two parts, which can be known. In the initial text on the benefits in this direction, it is also said: first, general; next, specific; third, conclusion. Within the specific: as for "the dharmas according to practice," it is as discerned above by the eighth, Jñānaśrī: the practice methods of the six pāramitās; as for "the karma according to practice," it is as discerned above by the third, Ratnaśrī: receiving retribution according to the karma practiced, and so forth. As for "worldly practice," it is as discerned above by the sixth, Vīryaśrī: diligence brings swift departure, whereas indolence makes escape difficult; it is also as discerned by the seventh, Dharmaśrī: cultivating practice brings liberation, whereas extensive hearing does not attain it. As for "practice according to body," it is as discerned above by the second, Dhanaśrī: manifesting to teach and transform in accordance with bodies and in accordance with practices is called practice according to body. As for "practice according to faculties," it is as discerned above by the fourth, Guṇaśrī: although the Buddhadharma is one, it divides into many according to faculties; it is also as discerned by the fifth, Netraśrī: although the Buddha-field is one, it divides into many according to practices, dividing into many according to their portions of practice, and the places of rebirth according to the retribution of their practices. As for "upholding precepts and violating prohibitions," it is as discerned above by the first, Bodhiśrī: although the nature of mind is one, retributions differ according to different practices, with distinctions between wholesome, unwholesome, and so forth. As for "the karmic retribution of preaching the Dharma," it is as discerned above by the ninth, Bhadraśrī: according to the desires of sentient beings, making each perceive the reality of various karmas and their fruits is called preaching karmic retribution. Furthermore, as in the Dharma of the Buddha's realm discerned earlier by Mañjuśrī, it can also be termed preaching karmic retribution. Moreover, this manifestation has two [meanings]: 1. expressing that the Dharma accords with principle, that these dharmas are all real, constituting an upāya for becoming a sage; 2. expressing that the substance of the Dharma corresponds to principle, its function is bright and pure, and all perceive it.