大方廣佛華嚴經搜玄分齊通智方軌 1.71

1.71

四釋文者，此文有二：初智首問、次文殊答。所以智首問文殊答者，初願相微，非智不受；隨相發願，非妙慧而不明。問中義類相從有十一事，總分有二：前十云何，問自分因相；二「得是處智」下明問勝分果相。就初文內，前一福因行、次一福果行、次一智因行、次一智果行、次一法智因行、次一證智果行、次一修滿成諸度。初問有九：初三種離三毒；次一堅固不退，此不同凡夫；次一自利成；次一利他勝妙，此異二乘；次三離信位前假名菩薩見，又解初三斷對治；次三體；後三性治也。思即知之耳。第二問事有十也。第三問亦有九事。第四問中有八，餘文可知。第二果內問中，勝進果文有四：一入果分故堪受物養、二為天神等敬護、三辨大悲行德、四辨位德也。就第二文殊答，答盡，思之可知，舉一願答前多問無餘耳。文有三：初長行略答、二偈誦廣答、三長行結也。初文有二：初讚問者，曉喻其懷，有二可知；二「佛子」下正答。答文有三：初辨自利；次「去來今」下利他；三「明達實相」下明勝進果行，文有二可知。第二尊導者佛為一，能請故為二也。又對普賢因人望果故。又自利道滿為初，今利他德圓為次耳。二偈文，初牒、次偈釋答。願有二種：一行前、二行後。此是行後。亦可同時，由即行故。此總有二意：一即轉其見心即成行體、二轉求異事成彼願事也。此願有十種勢：一會事入理，如菩薩在家等；二以因同果，如若在聚會等；三以自同他，如見無慚愧等；四以人同法，如見疾病人等；五以染同淨，如見背恩人等；六以世同出世，如在房舍等；七以境成心，如若入僧房等；八以體隨用，如見苦行人等；九相似類成，如布施所珍等；十以實同虛，如若在伎樂等。如是準之。偈有一百四十，大分為二：初十一明在家菩薩法不捨世間行，餘文明出家行是不住有為行。出家文有五：初十五，明出家受戒法；二「若入房舍」下二十辨住處，進以威儀行法；三「手執錫杖」下五十七，明道路行法；四「入里乞食」下二十，明入城邑聚落乞食行法；五「若入水時」下十七，明出離修道行法。願有三種：一要期誓願、二行願、三自體無障礙願。初未成欲成、二正成行、三成已是真願。即六決定及性起等一切諸願皆有三文：初一句自分境、次一句及眾生、次二句攝同勝事也。又問：何故《瓔珞經》對入理處願多，此經對事願多者？答：此經順一乘教，在事益大；《瓔珞經》順三乘教，在理益即多也，可準思之。

Fourth, explaining the text: this text has two parts. First, Zhishou asks; next, Mañjuśrī answers. The reason Zhishou asks and Mañjuśrī answers is that the initial aspects of vows are subtle, and without wisdom they cannot be accepted; making vows in accordance with phenomenal aspects cannot be clarified without marvelous wisdom. In the questions, grouped by category of meaning, there are eleven matters, which are broadly divided into two: the first ten "how"s ask about the causal aspects of one's own stage; the second, from "obtains the wisdom of what is possible and impossible" onward, asks about the resultant aspects of the superior stages. Within the first section: the first is causal practice of merit; the next is resultant practice of merit; the next is causal practice of wisdom; the next is resultant practice of wisdom; the next is causal practice of wisdom regarding phenomena; the next is resultant practice of realized wisdom; the next is the perfection of cultivation completing the various pāramitās. The first question has nine parts: the first three are separation from the three poisons; the next one is firm non-retrogression, which is unlike ordinary beings; the next one is the completion of self-benefit; the next one is supreme benefit for others, which differs from the two vehicles; the next three are separation from the views of nominal bodhisattvas prior to the stages of faith. Another explanation is: the first three are antidotes through eradication; the next three are essence; the latter three are antidotes through nature. One will know this upon reflection. The second question has ten matters. The third question also has nine matters. In the fourth question there are eight; the rest of the text can be understood accordingly. Within the second, the questions on results, the text on superior progress results has four parts: first, because one enters the resultant stage, one is worthy of receiving the offerings of sentient beings; second, being reverently protected by heavenly spirits and the like; third, explaining the practice and virtue of great compassion; fourth, explaining the virtue of the stage. Regarding the second, Mañjuśrī's answer, it is exhaustive; one will know this upon reflection: by bringing forth single vows, he answers the preceding numerous questions without remainder. The text has three parts: first, a brief answer in prose; second, an extensive answer in verses; third, a conclusion in prose. The first text has two parts: first, praising the questioner to illuminate his intention, which has two parts that can be known; second, from "Son of the Buddha" onward, the direct answer. The answer text has three parts: first, explaining self-benefit; next, from "past, future, and present" onward, benefit for others; third, from "clearly penetrating the true mark" onward, explaining the resultant practice of superior progress; the text has two parts that can be understood. The second [points]: the supreme guide, the Buddha, is the first; being able to request is the second. Furthermore, it is viewing the result in contrast to the causal person, Samantabhadra. Furthermore, the path of self-benefit being fulfilled is the first; now, the virtue of benefiting others being perfected is the second. In the second, the verse text, first there is the restatement, and next the verses explain in answer. Vows are of two kinds: first, prior to practice; second, subsequent to practice. These are subsequent to practice. Alternatively, they are simultaneous, because they are immediate to the practice. Here there are two general intentions: first, directly transforming the mind of views so that it becomes the substance of practice; second, redirecting the pursuit of different matters to accomplish those vowed matters. These vows have ten modes: first, integrating phenomena into principle, like the bodhisattva being at home, etc.; second, equating cause with result, like when being in an assembly, etc.; third, equating self with others, like seeing those without shame, etc.; fourth, equating persons with phenomena, like seeing sick persons, etc.; fifth, equating defilement with purity, like seeing ungrateful persons, etc.; sixth, equating the mundane with the supramundane, like being in a house, etc.; seventh, using objects to accomplish the mind, like entering a monastic chamber, etc.; eighth, aligning the substance with the function, like seeing ascetic practitioners, etc.; ninth, accomplishment through similarity of kind, like giving away treasures, etc.; tenth, equating the real with the unreal, like being at musical entertainments, etc. Follow this accordingly. There are one hundred and forty verses, broadly divided into two: the first eleven explain the practices of a lay bodhisattva not abandoning the world; the remaining text explains that the practice of leaving home is practice that does not abide in the conditioned. The text on leaving home has five parts: first, fifteen verses explain the dharma of leaving home and receiving the precepts; second, from "if entering a house" onward, twenty verses explain dwelling places, proceeding with the practices of deportment; third, from "holding a staff in hand" onward, fifty-seven verses explain practices on the road; fourth, from "entering a village to beg for food" onward, twenty verses explain the practices of entering cities, towns, and hamlets to beg for food; fifth, from "when entering water" onward, seventeen verses explain the practices of renouncing and cultivating the path. Vows are of three kinds: first, vows of fixed resolve; second, vows of practice; third, vows whose essential nature is unobstructed. The first is not yet completed and wishing to complete it; the second is currently perfecting practice; the third is having completed it, being true vows. That is, the six determinations, nature-origination, and all other vows each consist of three lines of text: the first line is the sphere of one's own stage; the next line extends to sentient beings; the next two lines gather and assimilate them into superior matters. Question: Why is it that the Yingluo jing has many vows directed toward entering principle, whereas this sūtra has many vows directed toward phenomenal matters? Answer: This sūtra conforms to the ekayāna teaching, in which phenomenal matters provide great benefit; the Yingluo jing conforms to the triyāna teaching, in which principle provides much benefit. One may reflect and infer accordingly.