大方廣佛華嚴經搜玄分齊通智方軌 1.8

1.8

第五隨文解釋者，初總料簡教之分齊；次別釋文分齊，有二：一對耶顯正明其分齊、二約所詮義明其分齊。初對耶者有其四門：一約緣辨耶，如八時不應語等。二約業辨耶，如求其名利、自是非他、樂世有等。三約惑明耶，聞作聞解、不得不聞，乃至依法不依人等。四約始終辨耶，如經云「八大善人等，當成不善故。」二約就所詮明分齊者，略有十門：一同時具足相應門。於中有十：一教義具足、二理事具足、三解行具足、四因果具足、五人法具足、六分齊境位具足、七師弟法智具足、八主伴依正具足、九逆順體用自在具足、十隨生根欲示現具足。此等十門相應，無有前後也。二因陀羅網境界門。此中具前十門，但義從喻異耳，餘可准上。三祕密隱顯俱成門。此亦具前十門，但義從緣異耳，餘可准上。四微細相容安立門。此亦具前十門，但義從相異耳，餘可准之。五十世隔法異成門。此亦具前十門，但義從世異耳，餘可准之。六諸藏純雜具德門。此亦具前十門，但義從門異耳，餘可准之。七一多相容不同門。此亦具前十門，但義從理異耳，餘可准之。八諸法相即自在門。此亦具前十門，但義從用異耳，餘可准之，亦可依性。九唯心迴轉善成門。此亦具前十門，但義從心異耳，餘可准之。十託事顯法生解門。此亦具前十門，但義從智異耳，餘可准之。上之十門玄並皆別異，若教義分齊與此相應者，即是一乘圓教及頓教法門；若諸教義分齊與此相應而不具足者，即是三乘漸教所攝。餘義依下天王等法門，准之可解也。

Fifth, explaining according to the text: First, a general evaluation of the scope of the teachings; next, a distinct explanation of the text's divisions, which has two parts: first, clarifying the divisions by contrasting the heterodox with the orthodox; second, clarifying the divisions according to the signified meaning. First, contrasting with the heterodox has four sections: 1. Determining the heterodox according to conditions, such as the eight times when one should not speak, and so forth. 2. Determining the heterodox according to actions, such as seeking fame and profit, approving oneself and reproving others, delighting in mundane existence, and so forth. 3. Clarifying the heterodox according to delusion, such as taking hearing as understanding what is heard, being unable to hear [anew], up to relying on the teaching and not on the person, and so forth. 4. Determining the heterodox according to beginning and end, as the sūtra says: 'Because the eight great good persons and others will become unwholesome.' Second, clarifying the divisions according to the signified briefly has ten approaches: 1. The approach of simultaneous complete correspondence. Within this there are ten: (1) completeness of teaching and meaning; (2) completeness of principle and phenomena; (3) completeness of understanding and practice; (4) completeness of cause and effect; (5) completeness of person and dharma; (6) completeness of demarcations, objects, and stages; (7) completeness of master and disciple, dharma and wisdom; (8) completeness of primary and accompanying, dependent and proper [rewards]; (9) completeness of mastery in adverse and favorable, essence and function; (10) completeness of manifestations according to beings' faculties and desires. These ten approaches correspond without prior or subsequent. 2. The approach of the realm of Indra's net. This contains the preceding ten approaches, but its meaning differs by relying on the analogy; the rest can be inferred as above. 3. The approach of the hidden and manifest both being established in secret. This also contains the preceding ten approaches, but its meaning differs by relying on conditions; the rest can be inferred as above. 4. The approach of subtle mutual containment and establishment. This also contains the preceding ten approaches, but its meaning differs by relying on characteristics; the rest can be inferred accordingly. 5. The approach of distinct establishment across separated dharmas of the ten periods of time. This also contains the preceding ten approaches, but its meaning differs by relying on time; the rest can be inferred accordingly. 6. The approach of all repositories being pure and mixed yet endowed with virtues. This also contains the preceding ten approaches, but its meaning differs by relying on approaches; the rest can be inferred accordingly. 7. The approach of the one and the many mutually containing yet not being identical. This also contains the preceding ten approaches, but its meaning differs by relying on principle; the rest can be inferred accordingly. 8. The approach of the unhindered mutual identity of all dharmas. This also contains the preceding ten approaches, but its meaning differs by relying on function; the rest can be inferred accordingly; it may also be based on nature. 9. The approach of skillful accomplishment through the turning of mind-only. This also contains the preceding ten approaches, but its meaning differs by relying on mind; the rest can be inferred accordingly. 10. The approach of relying on phenomena to reveal dharmas and generate understanding. This also contains the preceding ten approaches, but its meaning differs by relying on wisdom; the rest can be inferred accordingly. The ten profound approaches above are each distinct. If the scope of teaching and meaning corresponds to these, it is the dharma-gate of the ekayāna's perfect teaching and sudden teaching; if the scope of teachings and meanings corresponds to these but is incomplete, it is subsumed under the triyāna's gradual teaching. The remaining meanings can be understood by inferring from the dharma-gates of the heavenly kings and others below.