大方廣佛華嚴經搜玄分齊通智方軌 1.9

1.9

隨文解釋者，初略舉八種教明互相成，及約三教相明其次第，次隨文釋。其八教者，一一乘三乘分齊、二真應、三迴三入一、四空有、五凡聖相由、六常無常、七三乘同行、八辨法邪正。此之八義上下皆通，廣說略說相從成就本末二相，宜可准思。約三教相成者，謂始於道樹，為諸大行一往直陳宗本之致，方廣法輪其趣淵玄，更無由藉，以之為頓。所言漸者，為於始習施設方便，開發三乘引接之化，初微後著、從淺至深，次第相乘以階彼岸，故稱為漸。所言圓教者，為於上達分階佛境者，說於如來解脫法門，究竟窮宗至極果行，滿足佛事，故曰為圓。如窮之以實，趣齊莫二，等同一味究竟無餘，何殊之有？但以對治功用不等，故隨根器別其淺深，言分有三。其次第者，就於一乘了義實說，約對治方便、行門差殊，要約有三以明次第：一者據方便修相對治緣起自類因行以明三教，漸即在初、頓中、圓後，三義從漸說也，初漸以生信、次頓以成行、次圓以成體用耳。若約實際緣起自體因行以明時，頓初、漸次、圓後，初示頓以令修、次示漸彰為物、後示圓果德備故也。若約窮實法界不增不減無障礙緣起自體甚深祕密果道時，即初圓、次頓、後漸也。所以爾者，正以沖宗不遺於玄想、圓道不揀於始門，是以事雖近而至遠、相雖著而至密，淺至極深方窮，故初示圓令見聞、次彰頓令隨喜、後辨漸階位顯德，起信行也。此即約圓以明三耳。然教乃可爾。論其旨也，正明如來法身無上菩提至極圓道，契窮實相德盈海奧，義興真本顯明後際，語果彰之於無得、論因顯之於無發，故無相之相其趣幽微、凝同太虛旨絕名相，可謂至道無言而玄籍彌布、真容無像而妙相備嚴，入於佛慧、具佛所行，德顯殊美踰越於世。故經首貫以佛華嚴之稱者，當以旨南之說，宗要在茲。

Regarding the explanation according to the text: First, briefly citing eight kinds of teachings to clarify their mutual completion, and clarifying their sequence according to the characteristics of the three teachings; next, explaining according to the text. As for the eight teachings: 1. The demarcation of the ekayāna and the triyāna; 2. True [body] and response [body]; 3. Diverting the three to enter the one; 4. Emptiness and existence; 5. Mutual reliance of ordinary beings and noble ones; 6. Permanent and impermanent; 7. Common practice of the triyāna; 8. Distinguishing the heterodox and orthodox in dharmas. These eight meanings penetrate from top to bottom; whether expounded extensively or in brief, they conform to each other to accomplish the two characteristics of root and branch, and should be considered accordingly. Clarifying mutual completion according to the three teachings: Beginning under the Bodhi tree, for the sake of those of great practice, the intent of the fundamental origin was set forth directly and straightforwardly; the wheel of the broad and expansive Dharma has an import that is abyssal and profound, relying on nothing else—this is taken as the sudden. What is called the gradual: for those beginning their training, upāyas are established, and the transformative guidance that leads and receives the triyāna is unfolded; faint at first and distinct later, from shallow to deep, they sequentially convey [practitioners] to ascend to the other shore—hence it is called gradual. What is called the perfect teaching: for those who have advanced to the upper reaches and partially attained the Buddha's realm, the Tathāgata's dharma-gate of liberation is expounded, ultimately exhausting the fundamental school in the supreme practices of the fruit and fulfilling the Buddha's work—hence it is called perfect. If one probes them with reality, their purports are equal and not two, identical in a single flavor, ultimate and without remainder; what difference could there be? However, because the functions of antidotes are unequal, their shallowness and depth are differentiated according to faculties and capacities, so that in speech they are divided into three. As for their sequence: with respect to the definitive, real exposition of the ekayāna, according to remedial upāyas and the differences among approaches of practice, there are basically three ways to clarify the sequence: First, in terms of the causes and practices of dependent origination of its own kind that mutually remedy the cultivated upāyas to clarify the three teachings: gradual is at the beginning, sudden in the middle, and perfect at the end; these three meanings are spoken from the perspective of the gradual: initially the gradual generates faith, next the sudden accomplishes practice, and next the perfect accomplishes essence and function. If clarifying in terms of the causes and practices of the self-substance of dependent origination of the ultimate reality: the sudden is first, the gradual second, and the perfect last; initially displaying the sudden to cause them to cultivate, next displaying the gradual to manifest action for the sake of beings, and finally displaying the perfect because the virtues of the fruit are complete. If clarifying in terms of the extremely deep, secret path of the fruit—the unimpeded self-substance of dependent origination that neither increases nor decreases in the ultimate dharmadhātu: the perfect is first, the sudden second, and the gradual last. The reason for this is precisely that the profound school does not abandon subtle contemplation, and the perfect path does not reject the initial gate. Therefore, though phenomena are near, they reach the far; though characteristics are evident, they reach the secret; only when reaching the utmost depth from the shallow is it exhausted. Thus, initially displaying the perfect causes them to see and hear; next manifesting the sudden causes them to rejoice; finally distinguishing the gradual's stages and ranks manifests virtues and gives rise to faith and practice. This is clarifying the three according to the perfect. Such may be the teaching. But discussing its purport: it properly clarifies the supreme, consummate path of the Tathāgata's dharmakāya and unsurpassed bodhi; it accords with and exhausts true reality, its virtues filling the oceanic depths; its meaning raises the true origin and illuminates the subsequent limit. Speaking of the fruit, it manifests it in non-attainment; discussing the cause, it manifests it in non-arising. Therefore, the mark of the markless has a subtle import; coalesced with the great void, its purport transcends name and mark. It can be said that the supreme Way is wordless yet the profound scriptures spread far and wide; the true countenance has no form yet wondrous marks are fully adorned. Entering the Buddha's wisdom and possessing what the Buddha practices, its virtue manifests exceptionally and surpasses the world. Hence, placing the designation of *Buddhāvataṃsaka* at the head of the sūtra serves as a pointing compass; its essential purport lies in this.