大方廣佛華嚴經搜玄分齊通智方軌 2.13

2.13

四辨文者，此文有三序：一集眾、二放光、三歎佛。今此下三會集眾，何故不在初品？復何故一一方各有十？又放光下何以不漸集眾？答：前會位相未成，但顯行圓，故在初品說。今此行位具成，同彰行位、利潤益故，共在此品也。所以一一方具十者，欲顯解相分明圓融數等，一方即一切方也。所以此放光下不漸集眾者，欲顯行位圓成，無有增減之相故也。於中別有增減，義用上准。成即得也，上下應可准思之。上第一會釋集眾放光者，亦是准義，初為後則耳。初集眾序，內有二：初指方辨數。此中一一方者，或通上會、或不通上信行又不成位相，為此不通；下三會位顯，故通義也。二「其世」下列名耳。名有三：初明十方佛土菩薩三種世間，即為二也；二「此諸佛神力」下明集諸菩薩，有三淨行雲集，依方坐可知。三「如此世界」下結類十方成法界會。佛同名月者，依月起光故、清涼故，解法准之。菩薩同名慧者，解之始故。足指放光者，表立解位不退故，有二可知。三讚歎。序文有十菩薩相生次第歎，解相明白耳可知。一、法慧，偈有二：初長行生起；二正偈頌。下並准之。此文有二：初七牒眾，明是佛力所成，即結前品中六段義。次三明勝行者得見佛，餘莫知者，即通讚前難思。下諸人偈，並約理成也。二、一切慧，偈有六：初三明謂見之徒不見真佛、次三顯解無生法身常現、次一明取著者失、次一明慧解者益、次一明解佛因緣成即離癡惑、次一推功在本。三、勝慧，偈有六：初三明妄取者失、次一明有解者德、次一約法辨觀益、次三推功在佛、次一能淨慧者見法身、次一推功在本。四、功德慧，偈有五：初四明迷者失、次一示勝方便、次三明得法性益、次一歎佛利生方便、次一推功在本。五、精進慧，偈有三：初一彰失、次一辨德、次八廣辨觀式獲益相。八文內，前四無相生、後四真實性也。六、善慧偈，有四：初二明有解能度自他、次五明無生故應真性、次一半歎解勝能、次一半推功在本。七、智慧，偈有三：初一明因教成正解、次六明迷教理者失、次三重成解德。八、真實慧，偈有五：初二挍量勝劣得失、次二辨所觀境、次一舉益勸學、次一釋知者名、次四示其觀儀。九無上慧，偈有四：初一釋人名、次六歎自利、次二歎利他德、次一推功在本。十、堅固慧，偈有四：初四歎佛是真歸、次二舉德勸依、次二引自勸物令入、次二舉勝人顯德無盡以勸依也。

Fourth, analyzing the text: This text has three introductory sections: first, assembling the congregation; second, emitting light; third, praising the Buddha. Now, in the three assemblies below, why is the assembly of the congregation not in the first chapter? Furthermore, why are there ten in each direction? And below the emitting of light, why does the congregation not assemble gradually? Answer: In the previous assembly, the stages were not yet accomplished, and it only revealed the fulfillment of practice; therefore, it was spoken in the first chapter. Now, these practices and stages are fully accomplished, and together they manifest the stages of practice and the moistening benefit; therefore, they are together in this chapter. The reason why each direction has ten is that it seeks to reveal that the characteristics of understanding are distinct and roundly fused, equal in number, so that one direction is all directions. The reason why below this emission of light the congregation is not assembled gradually is that it seeks to reveal that the stages of practice are fully accomplished without any appearance of increase or decrease. In this, there are distinct increases and decreases, the meaning and function of which should be inferred from above. When accomplished, it is attained; one should reflect on and infer this above and below. The explanation above of the assembly of the congregation and emitting light in the first assembly is also an inferred principle, the beginning serving as a standard for what follows. First, the prologue on assembling the congregation internally has two parts: first, pointing to the directions and analyzing the numbers. Here, each direction either connects to the previous assembly or does not connect to the previous faith practices, which also did not accomplish the stages; for this reason, it does not connect. In the three assemblies below, the stages are manifest, hence it connects in meaning. Second, from "Their world" onward, simply listing the names. The names have three parts: first, clarifying the three kinds of worlds of the Buddha lands and bodhisattvas of the ten directions, which make two; second, from "The divine power of these Buddhas" onward, clarifying the assembly of the bodhisattvas, where there are clouds gathering through the three pure practices, sitting according to directions, which can be known; third, from "Just as in this world" onward, concluding with the analogy of the ten directions to accomplish the dharmadhātu assembly. The Buddhas are all named "Moon" because light arises in reliance on the moon and because of cool refreshment; the dharmas of understanding should be inferred accordingly. The bodhisattvas are all named "Wisdom" because it is the beginning of understanding. Emitting light from the toes symbolizes establishing the stage of understanding without regression; there are two, which can be known. Third, praising virtues. In the introductory text, there are ten bodhisattvas who sequentially praise in mutual succession, and the characteristics of understanding are clearly evident and can be known. 1. Dharmamati: The verses have two parts: first, the prose introduction; second, the proper verse praises. Below all follow this. This text has two parts: the first seven iterate the congregation, clarifying that it is accomplished through the Buddha's power, which concludes the six sections of meaning in the previous chapter; the next three clarify that superior practitioners can see the Buddha while others cannot know, which universally praises the previous unfathomability. The verses of the various persons below are all accomplished in terms of principle. 2. Sarvamati: The verses have six parts: the first three clarify that those who claim to see do not see the true Buddha; the next three reveal that the dharmakāya of non-arising through understanding is constantly manifest; the next one clarifies the error of those who grasp; the next one clarifies the benefit of those with wise understanding; the next one clarifies that understanding the Buddha's conditions as accomplished immediately frees one from delusion and confusion; the next one attributes merit to the root. 3. Guṇamati: The verses have six parts: the first three clarify the error of those who falsely grasp; the next one clarifies the virtue of those with understanding; the next one analyzes the benefit of contemplation in terms of dharmas; the next three attribute merit to the Buddha; the next one clarifies that those who can purify wisdom see the dharmakāya; the next one attributes merit to the root. 4. Puṇyamati: The verses have five parts: the first four clarify the error of those who are confused; the next one indicates superior expedients; the next three clarify the benefit of attaining the Dharma-nature; the next one praises the Buddha's expedient of benefiting sentient beings; the next one attributes merit to the root. 5. Vīryamati: The verses have three parts: the first clarifies error; the next clarifies virtue; the next eight extensively analyze the mode of contemplation and the characteristics of obtaining benefit. Within the eight passages, the first four are non-marked arising, and the latter four are true nature. 6. Bhadramati: The verses have four parts: the first two clarify that having understanding enables one to liberate self and others; the next five clarify that being without arising accords with true nature; the next one and a half praise the superior capability of understanding; the next one and a half attribute merit to the root. 7. Jñānamati: The verses have three parts: the first clarifies accomplishing correct understanding due to teaching; the next six clarify the error of those confused about teachings and principles; the next three reiterate the accomplishment of the virtue of understanding. 8. Satyamati: The verses have five parts: the first two assess superiority and inferiority, gain and loss; the next two analyze the sphere of contemplation; the next one cites the benefit to exhort study; the next one explains the name of the knower; the next four demonstrate the etiquette of contemplation. 9. Anuttaramati: The verses have four parts: the first explains the person's name; the next six praise self-benefit; the next two praise the virtue of benefiting others; the next one attributes merit to the root. 10. Dhṛtimati: The verses have four parts: the first four praise the Buddha as the true refuge; the next two cite virtues to exhort reliance; the next two cite oneself to exhort beings to enter; the next two cite superior persons to reveal inexhaustible virtue in order to exhort reliance.