大方廣佛華嚴經搜玄分齊通智方軌 1.77

1.77

四釋文。此品有七百一十五偈半，文中有三：初文殊問；二有七百七偈半，賢首正答；三賢首說。此品竟時下有六偈，經家所顯諸佛證成。問文二：初長行，經家總顯文殊問意之相也；次有二偈，牒前淨行成是信因，以正請問。初一結前、次一起後。所以文殊問賢首答者，十信位中圓通之德非妙慧不受，深義淨德唯賢始得。明第二答中，文有四：初十三偈，總明信位發心行相；二「深心」下五百一十九偈半，廣明信位德體殊能；三「一切諸佛皆共說」下一百五十四偈，明所說旨深群情莫曉，以喻為況；四「如我所說諸譬喻」下二十一，偈校量勸發。初總文有三：初半勅聽許說、次六偈半舉廣義以顯略文、次六偈正說發心功德行相。二舉廣顯略文，初有三偈半明說分齊、次二顯廣是深、次一成初略說。三總讚德文，內有三：初半舉因緣二門總歎德；次一半略辨發心緣及因通辨上二；次四表發心意有二：初一明所離、次三辨所成。此三偈中，初一開二門、次二釋前二也。第二五百一十九半中有三：初一百三十二偈，辨自分因中集菩提具；次「施戒忍辱精進禪」下三百五，勝進果中集菩提具；三「神力於此得自在」下八十一偈，自他無礙成就功德。初文分二：初一百一十九，辨自利差別相；二「或有剎土無有佛」下有十四利他行事。初文有十：初十八明十信，初位相，明四不壞信；二「若信恭敬一切佛」下有十，是第二位，同二地相；三「若信堅固不可動」下七偈，明第三位，同三地相；四「若為一切佛所護」下有八，明第四位，同四地相；五「若能具足摩訶衍」下九偈，明第五位，同五地相；六「若得大悲心堅固」下有八，明第六位，同六地大悲為首觀等；七「若解一切眾生行」下八偈，明第七位，同七地相；八「若能超出四魔道」下十九偈，辨第八位，同八地行相；九「若說微妙甚深法」下十三偈，明第九位，同九地說法相；十「若身功德智慧具」下十八偈，辨第十位，同十地相。初位文有二：初十六偈，辨初位德；二「是故」下二偈，通歎十位次第德。初文有二：初四辨所信境、二有十二偈廣歎信德生善滅障義也。初境，文有二：初二三寶、次二三種佛性。若信不可壞者，何故論云善根薄喜捨等也？解有二：一此明一乘頓入人；二明此種子非上心行位也。亦可此信滿心一向不退，此語住信滿心行十解能成行也。故諸經異說，準之思攝。二「是故」下結，有二：初一法說、次一喻況，二二自分因行文。第二利他中，有四：初八明清淨方便八相成道化、次二無染方便化、次一明大用體、次三結歎自在。二「施戒忍辱精進禪」下辨勝進，文有二：初九十偈，明自利行滿足佛事；二「說法教誡及神足」下有二百一十五，明利他行。自利文有三：初七十偈，身業不空；二「柔軟美聲如哀鸞」下四偈，口業；三「眾生苦樂利無利」下十六偈，意業。聲有八種者，如《梵摩喻經》說：一最好聲，其聲清雅如迦陵等；二易了聲，言辭辨了；三調和聲，其聲朗雄；四柔軟聲；五不誤聲；六不女聲；七尊慧聲，言無憚怯如尊重人，如勝慧人言無所畏；八深遠聲，臍輪發聲猶如雷振。初七十偈，文有三：初十出身業用，體謂定；次「若欲供養一切佛」下三十四偈，正明身業；次「欲安一切」下二十六偈，明現諸法門化，亦即所作事也。二勝進利他，文有三，即三輪也。初二十八，明神足化；二「若見世間無正見」下九偈，說法輪；三「安隱眾生」下一百七十八，宿住輪化，即憶念化。此約本因說，若望現緣即是記心輪也。憶念，文有三：初總、次別、三「如是等比」下結。別中合有四十四事，各有三：一列名及體、二光有本用、三說本因。文中有十種非法語者，依下論用經本十七種語為十非法語，謂侵惱語、麁獷語、苦他語、令他瞋恨語，上四語為一。現前語、不現前語、鄙惡語、不斷語，上四語為四。不喜聞語、聞不悅語，此二語為二。瞋惱語為一。心火能燒語、心熱惱語、不愛語、不樂語，上四語為一。不善自壞身、亦壞他人語，此二語為一。此十非法語，生他事惑，障其定也。又依《燃燈經》十種非法語：一妄語、二痛心語、三麁語、四苦惡語、五不喜語、六不樂語、七不愛語、八不入心語、九惱他語、十結怨語也。結文有四：初四舉法體、二六辨益、三有七喻、四有三結勸，可知。次第三有八十一，明自他無礙成就功德，有三：初「神力於此得自在」下十七，明於器世間自在；二「東方世界無有餘」下十偈，明於智正覺自在；三「於眼根中入正受」下五十四偈，明於眾生世間自在。眾生世間，文有五：初有二十四，明自身入定；二「童子身入正受」下十四，於他身入定；三「一毛孔入」下四偈，明自他入出自在；四「一微塵入」下十偈，於外四大入定；五「是名」下結歎無盡。自身文，十二入即為二十四耳。此上三世間，且約一相說，理有二義：一菩薩自身作三世間、二菩薩於三世間處示現自在。上文即是第二門也。第三有一百五十四，明法旨深，群情莫曉，引喻類答。上來正答創基建立，善根行德義顯於此。而位次言之，蓋是外凡始起發心之行。然經文所辨，乃云十地終于入佛境界無上菩提滿足佛事。言狀矛盾，其故何也？如究其實，當是一乘通宗行要，義興真本而不捨於世、鑒徹玄源曠周法界，妙絕情卑、功顯無外，體無不融、行無不在，先後莫二、旨在一味，故果無異因之果、因無異果之因，而因果之稱寄顯於緣，其緣乃差、殊流同軼，虧盈自彼、於我無為。是以據其所學，以彰發軫之迹功成有在，而法通行局事顯常儀。或有鑒真，故須明簡。圓宗之致鏡曜玄真，勝出言表，非思量境界然矣。而淺識情滯，旨玄難測，反於視聽，封教守詮益增情惑，自非假況以擬導達其心，無由取信，故舉近事以鏡玄趣耳。文有二：初二總舉龍神佛等不思議事、次「今說」下廣示喻說。有二十事喻：一德行深廣相形喻、二實德離非喻、三持法明了喻、四辨才令喜喻、五善用令喜喻、六縮大增小喻、七定用自在喻、八變化自在喻、九勝德仇怨喻、十利生廣大喻、十一安生除怖喻、十二隨機應現喻、十三攝行自在喻、十四解脫自在喻、十五知法速疾喻、十六無礙成事喻、十七順法令喜喻、十八明了增機喻、十九舉下成上喻、二十窮源自在喻。如我說諸譬喻者，第四勸發修行，文有二：初四，辨能說難；次七，明信者難；次十，借喻況難。有五事結歎勝妙，而所說既玄，契其真趣義興成感應之聖心故。次第三，六偈明於瑞相，讚說摩頂等，成說善也。

Fourth, explaining the text. This chapter contains seven hundred and fifteen and a half verses, within which there are three sections: first, Mañjuśrī's inquiry; second, comprising seven hundred and seven and a half verses, Bhadraśrī's formal reply; third, after Bhadraśrī finishes speaking, there are six verses below wherein the sūtra compiler reveals the Buddhas certifying and confirming [it]. The inquiry has two parts: first, the prose, where the sūtra compiler reveals the general features of Mañjuśrī's intention in asking; next, there are two verses, taking up the preceding pure conduct as the cause of this faith, to formally pose the question. The first [verse] concludes what came before, and the next introduces what follows. As for why Mañjuśrī asks and Bhadraśrī replies: the virtue of perfect penetration in the stage of ten faiths cannot be received without wonderful wisdom, and profound meaning and pure virtue can only be attained by the virtuous and foremost. In explaining the second [section], the reply, there are four parts: first, thirteen verses, generally explaining the marks of practice in giving rise to the mind in the stage of faith; second, from 'profound mind' onward, five hundred and nineteen and a half verses, extensively explaining the unique capacities of the virtuous essence of the stage of faith; third, from 'all Buddhas together explain' onward, one hundred and fifty-four verses, explaining that the proclaimed purport is so profound that the multitude of sentient beings cannot comprehend it, using parables to illustrate it; fourth, from 'just as the parables I have spoken' onward, twenty-one verses, weighing and encouraging the generation [of the aspiration]. The first general text has three parts: first, half a verse instructing them to listen and permitting the exposition; next, six and a half verses adducing the broad meaning to reveal the concise text; next, six verses formally explaining the marks of practice and merit in giving rise to the mind. Second, in the text adducing the broad to reveal the concise, there are first three and a half verses explaining the scope of the exposition; next, two [verses] revealing that the broad is profound; next, one [verse] establishing the initial concise exposition. Third, in the text generally praising virtue, there are three parts within: first, half a verse adducing the two gateways of causes and conditions to generally praise virtue; next, one and a half verses briefly distinguishing the conditions and causes for generating the aspiration, penetratingly distinguishing the two above; next, four [verses] expressing the intention of generating the aspiration, which has two parts: the first one explains what is abandoned, and the next three distinguish what is accomplished. Within these three verses, the first opens two gates, and the next two explain the preceding two. Within the second [section of] five hundred and nineteen and a half [verses], there are three parts: first, one hundred and thirty-two verses, distinguishing the accumulation of the provisions for bodhi in one's own stage as the cause; next, from 'giving, morality, patience, vigor, dhyāna' onward, three hundred and five [verses], accumulating the provisions for bodhi in the superior fruit; third, from 'spiritual power attains sovereignty in this' onward, eighty-one verses, the accomplished virtues of unimpededness between self and other. The first text is divided into two: first, one hundred and nineteen [verses], distinguishing the differentiated marks of self-benefit; second, from 'there are some lands where there is no Buddha' onward, there are fourteen [verses on] the practices and activities of benefiting others. The first text has ten: first, eighteen verses explaining the marks of the first stage of the ten faiths, explaining the four indestructible faiths; second, from 'if one faithfully reveres all Buddhas' onward, there are ten, being the second stage, identical to the marks of the second bhūmi; third, from 'if faith is solid and immovable' onward, seven verses, explaining the third stage, identical to the marks of the third bhūmi; fourth, from 'if protected by all Buddhas' onward, there are eight, explaining the fourth stage, identical to the marks of the fourth bhūmi; fifth, from 'if able to fully possess the Mahāyāna' onward, nine verses, explaining the fifth stage, identical to the marks of the fifth bhūmi; sixth, from 'if attaining a mind of great compassion that is firm' onward, there are eight, explaining the sixth stage, identical to the sixth bhūmi having great compassion foremost in contemplation, etc.; seventh, from 'if understanding the conduct of all sentient beings' onward, eight verses, explaining the seventh stage, identical to the marks of the seventh bhūmi; eighth, from 'if able to transcend the paths of the four Māras' onward, nineteen verses, distinguishing the eighth stage, identical to the marks of practice of the eighth bhūmi; ninth, from 'if expounding the wondrous and extremely profound Dharma' onward, thirteen verses, explaining the ninth stage, identical to the marks of expounding the Dharma on the ninth bhūmi; tenth, from 'if possessing bodily merit and wisdom' onward, eighteen verses, distinguishing the tenth stage, identical to the marks of the tenth bhūmi. The text of the first stage has two parts: first, sixteen verses, distinguishing the virtues of the first stage; second, from 'therefore' onward, two verses, comprehensively praising the sequential virtues of the ten stages. The first text has two parts: first, four [verses] distinguishing the objects of faith; second, twelve verses extensively praising the meaning of the virtue of faith generating the good and eradicating obstacles. In the first [part on] objects, the text has two: first, two [verses on] the Three Jewels; next, two [verses on] the three kinds of Buddha-nature. If faith cannot be destroyed, why does the treatise say that roots of goodness are weak, easily abandoned, etc.? There are two explanations: first, this clarifies persons of sudden entry in the One Vehicle; second, this clarifies that this seed is not an active mental stage of practice. Alternatively, when this faith completes the mind, it is entirely non-regressing; this refers to residing in the completion of faith to practice the ten understandings, which can bring practice to completion. Therefore, the various sūtras have differing explanations; one should consider and subsume them accordingly. Second, the conclusion from 'therefore' onward has two parts: the first is an exposition in terms of Dharma, the next is an illustration by parables; these are the two texts of one's own stage's causal practice. Second, in [the section on] benefiting others, there are four parts: first, eight [verses] explaining transformation through the pure upāya of the eight phases of attaining the Way; next, two [verses on] untainted upāya transformation; next, one [verse] explaining the essence of great function; next, three [verses] concluding with praise of sovereignty. Second, from 'giving, morality, patience, vigor, dhyāna' onward, distinguishing superior advancement, the text has two parts: first, ninety verses, explaining self-benefiting practice fulfilling the Buddha's work; second, from 'teaching the Dharma, admonishing, and miraculous powers' onward, there are two hundred and fifteen [verses], explaining practices to benefit others. The text on self-benefit has three parts: first, seventy verses, on physical action not being in vain; second, from 'a soft and beautiful voice like the mournful crane' onward, four verses, on vocal action; third, from 'sentient beings' suffering, joy, benefit, non-benefit' onward, sixteen verses, on mental action. Regarding the eight kinds of voice, as explained in the Brahmāyu-sūtra: first, the best voice, which is pure and elegant like the kalaviṅka, etc.; second, the easily understood voice, with articulate speech; third, the harmonious voice, resonant and heroic; fourth, the gentle and soft voice; fifth, the unerring voice; sixth, the non-effeminate voice; seventh, the venerable and wise voice, speaking without dread or timidity like a respected person, and like an eminent wise person speaking without fear; eighth, the deep and far-reaching voice, sounding from the navel chakra like the rolling of thunder. The first seventy verses have three parts: first, ten [verses] revealing the function of physical action, its essence being samādhi; next, from 'if wishing to make offerings to all Buddhas' onward, thirty-four verses, formally explaining physical action; next, from 'wishing to bring peace to all' onward, twenty-six verses, explaining the transformation that manifests various Dharma gates, which is also the deeds performed. Second, superior advancement in benefiting others has three parts, namely the three wheels: first, twenty-eight [verses], explaining transformation through the wheel of miraculous powers; second, from 'if seeing the world lacking right view' onward, nine verses, on the wheel of teaching the Dharma; third, from 'bringing peace to sentient beings' onward, one hundred and seventy-eight [verses], on transformation through the wheel of recollecting past abodes, which is transformation through mindfulness. This is spoken with respect to the fundamental cause; if viewed with respect to present conditions, it is the wheel of reading others' minds. The text on mindfulness has three parts: first, general; next, specific; third, the conclusion from 'such as these' onward. Within the specific part there are forty-four items in all, each having three aspects: first, listing the name and essence; second, the light possessing its original function; third, stating the fundamental cause. Regarding the ten kinds of improper speech in the text, according to the lower treatise which utilizes the sūtra text's seventeen kinds of speech as ten improper speeches: invasive and vexing speech, coarse speech, speech causing suffering to others, and speech making others angry and resentful—the above four speeches constitute one; present speech, non-present speech, base and wicked speech, and incessant speech—the above four speeches constitute four; speech displeasing to hear, and speech unpleasant upon hearing—these two speeches constitute two; angry and vexing speech constitutes one; speech that can burn like heart-fire, speech that causes burning mental distress, unloved speech, and joyless speech—the above four speeches constitute one; unwholesome speech that destroys oneself and also destroys others—these two speeches constitute one. These ten improper speeches generate confusion over worldly affairs in others and obstruct their samādhi. Furthermore, according to the Dīpaṃkara-sūtra, there are ten kinds of improper speech: first, false speech; second, painful speech; third, coarse speech; fourth, bitter and evil speech; fifth, displeasing speech; sixth, joyless speech; seventh, unloved speech; eighth, speech that does not enter the heart; ninth, speech that vexes others; tenth, speech that binds enmity. The concluding text has four parts: first, four [verses] adducing the essence of the Dharma; second, six [verses] distinguishing the benefits; third, seven parables; fourth, three [verses] concluding with encouragement, which can be known. Next, the third section has eighty-one [verses], explaining the accomplished virtues of unimpededness between self and other, which has three parts: first, from 'spiritual power attains sovereignty in this' onward, seventeen [verses], explaining sovereignty over the container world; second, from 'in the eastern realms without remainder' onward, ten verses, explaining sovereignty over the wisdom of true awakening; third, from 'entering into absorption within the eye faculty' onward, fifty-four verses, explaining sovereignty over the world of sentient beings. The text on the world of sentient beings has five parts: first, twenty-four [verses], explaining entering samādhi in one's own body; second, from 'entering absorption in a youth's body' onward, fourteen [verses], on entering samādhi in another's body; third, from 'entering into a single pore' onward, four verses, on sovereignty in entering and exiting between self and other; fourth, from 'entering into a single dust mote' onward, ten verses, on entering samādhi in the external four great elements; fifth, from 'this is named' onward, concluding with praise of the inexhaustible. As for the text on one's own body, the twelve sense bases simply make twenty-four [verses]. These above three worlds are provisionally explained with respect to a single aspect; in principle there are two meanings: first, the bodhisattva's own body constitutes the three worlds; second, the bodhisattva manifests sovereignty within the locations of the three worlds. The text above is the second gate. Third, there are one hundred and fifty-four [verses], explaining that the purport of the Dharma is profound, the multitude cannot comprehend it, and adducing parables to answer by analogy. The formal answer above set down the foundation and establishment; the meaning of the virtue of roots of goodness and practice is revealed here. Yet speaking in terms of stages and sequences, this is merely the practice of generating the initial aspiration by external ordinary beings. However, what the sūtra text distinguishes speaks from the ten bhūmis culminating in entering the Buddha's realm of unsurpassable bodhi and fulfilling the Buddha's work. The descriptions appear contradictory—what is the reason? If one investigates its reality, this must be the essential practice common to the One Vehicle school: its meaning arises from the true source without abandoning the world; its illumination penetrates the profound origin and expansively encompasses the dharmadhātu. It wondrously transcends base worldly sentiments, its efficacy is manifest without exterior, its essence is universally harmonious, and its practice is omnipresent. Former and latter are non-dual, their purport resting in a single flavor; therefore, the fruit is not a fruit distinct from the cause, and the cause is not a cause distinct from the fruit. Yet the appellations of cause and fruit are provisionally manifested through conditions; those conditions are differentiated, yet their divergent streams share the same course. Deficit and fullness belong to them; for oneself, there is non-action. Therefore, relying on what is practiced, to display the traces of embarking on the journey, the accomplishment of efficacy has its place; while the Dharma is universal, the practice is delimited, and the matter demonstrates the standard pattern. Some may lack insight into the true, hence one must clarify and distinguish. The principle of the perfect school reflects and radiates the profound truth, excelling beyond words, truly not a sphere of conceptual thought! Yet those of shallow understanding are stuck in sentiment; the profound purport being difficult to fathom, it is contrary to ordinary sight and hearing; clinging to teachings and guarding signifiers only increases their emotional perplexity. Unless one relies on analogies to guide and reach their minds, there is no way for them to place faith in it; therefore, proximate matters are adduced to mirror the profound objective. The text has two parts: first, two [verses] generally adducing the inconceivable matters of nāgas, spirits, Buddhas, etc.; next, from 'now I shall speak' onward, broadly demonstrating parables. There are twenty parabolic matters: first, the parable of the comparative dimensions of profound and vast virtuous practice; second, the parable of real virtue departing from wrongdoing; third, the parable of upholding the Dharma clearly; fourth, the parable of eloquence inducing joy; fifth, the parable of skillful use inducing joy; sixth, the parable of contracting the great and expanding the small; seventh, the parable of sovereignty in the function of samādhi; eighth, the parable of sovereignty in transformations; ninth, the parable of surpassing virtue and adversaries; tenth, the parable of vast benefit to beings; eleventh, the parable of pacifying beings and eliminating fear; twelfth, the parable of manifesting in accordance with capacities; thirteenth, the parable of sovereignty in gathering practices; fourteenth, the parable of sovereignty in liberation; fifteenth, the parable of swift knowing of dharmas; sixteenth, the parable of unimpeded accomplishment of affairs; seventeenth, the parable of according with the Dharma to induce joy; eighteenth, the parable of clear understanding enhancing capacities; nineteenth, the parable of adducing the lower to accomplish the upper; twentieth, the parable of sovereignty in exhausting the source. As for 'just as the parables I have spoken', the fourth [section] encouraging practice, the text has two parts: first, four [verses], distinguishing that being able to speak is difficult; next, seven [verses], explaining that those who believe are rare; next, ten [verses], using parables to illustrate the difficulty. There are five points concluding with praise of the sublime excellence; and since what is expounded is profound, conforming to its true purport, its meaning arises to fulfill the sage mind of resonance and response. Next, third, six verses explain the auspicious signs, praising the exposition, patting the head, etc., accomplishing the excellence of the exposition.