大方廣佛華嚴經搜玄分齊通智方軌 2.20

2.20

五釋文。自下第三品分為正宗。此中二品即為二：初通道俗、二〈梵行品〉是出家別行法。初品若義分文，此初有三序。光師云：有八序，為三：初品二合名住處序、次品三合名集眾序、此品三合起說序。又依〈地品〉，此下三會各有六分：初名三昧分、二加分、三起分、四本分、五說分、六利益分。分齊至文應知。又此文有二：初明三昧序、次「告眾菩薩言」下正宗。三昧序加意上已辨。定名無量方便定，方便是智，定成勝智知法故。所以法慧菩薩入定及說者，如下論應知。二加序，有三：初辨同加，此有三：一明現身及顯同名即為二也；二同讚亦有二可知。三釋得所以，有四可知。二「欲令汝廣說」下明加所為，有十一句：一總、九別、後一結成位也。第二九句內，初五自分、次四勝進耳。三「善男子」下辨加相，謂三業也。加相，文有三：初「善男子」下辨口加、二「如來即與」下明意加、三「各申」下身業加。云何意加？與法同緣資故也。意加，文有二：初列十智、次「何以故」下釋所以也。問：何故與智者？為智解法故也。起有四意：一定事訖、二得勝力、三說時至、四定無言說故也。第二正說，文有四：初歎種性深勝并列十名，即本分；二「何者」下廣解住相；三「爾時佛神力故」下明地動，顯實證成；四以偈重頌。初文有二：初總歎種性義，即性、習二種性體也；二「菩薩十住」下列十解相，明佛同說也，即性、習二種性相也。此約剋性為語。若就分位時、即有六種性：一習種性，當十解位；二性種性，當十行；三道種性，當十迴向；四聖種性，當十地；五等覺性，當十地終心；六妙覺性，當佛地。復名六堅，亦名堅信、亦名堅法、亦名堅修、亦名堅德、亦名堅頂、亦名堅覺。亦名六忍，信忍、法忍、修忍、正忍、無垢忍、一切智忍。復名六慧，聞慧、思慧、修慧、無相慧、照慧、寂照慧。亦名六觀，住觀、行觀、向觀、地觀、無相觀、一切種智觀。此約三乘寄位語耳。此中十解十行中六決定內，但無大善決定；十迴向但有觀相善大善及不怯弱，餘三併無。所以有大善及無餘三者，為迴向是方便事中顯成，故大善顯也。餘三無者，為義隱故不說。觀相等可知。十解行等何故無大善？解行自行義顯，故無也。餘者思之可知。初體，文有二：初總告、二別明六決定也。第二解相，文有三：初舉數引證立宗、二別列有二可知、三引證結也。十解名者，一發心上期；二治地滅惑，生自他利；三修行，定成前二耳；四生貴，行成生佛家；五方便，具足自他行滿；六正心住，得緣起正解；七不退，理量止觀雙行；八童真，無生妙解以立身，如童無染；九法王子，善施佛教故；十灌頂，位滿受職，相應故也。此即是下諸位行相也。第二廣辨文，一一住皆四段：一問列名；二辨解相有三，初總、次釋、三結；三明仰修勝進助行亦三，立、釋、結，下並同此，亦可當位所習；四「何以故」下釋學意。唯初及十有六句：一牒寄問；二辨發心緣，有六句；三辨行體，此有三句：一體發心，有四緣、四因、四力。四緣者，一見聞佛菩薩神通大事、二聞法、三末世護法、四見苦眾生故發心。四因者，一種性因緣、二佛等為善友、三起大悲心、四不畏眾難。四力者，自力、他力、因力、方便力，如《地持》說也。二所起。三不退，此有二義：若約一乘通教，入十住位即四退等皆無；二若依三乘，十地已來有念退；地前有行退、位退，不進退亦退；十信已前有實退，已後有示現退也。此約位語。四明所得、五明學、六辨前學意。又此下諸文並有三：一問、二答、三辨成行勝能也。此文有三：初責、次辨意、三明所成德也。諸位並同此，亦可通釋耳。即自開解者位通因果，其義有三：一不由他小教等解、二不由他教境成、三不由他性外別集也。後文所為各同異，思之可知耳。二治地內，初十同二地十種集，後十同集果中令諸眾生捨倒住正見等。三修行內，前十同三地護煩惱行，後十同護小乘。四生貴內，初十相同四地十種法智，後十同修道品等。五具足方便內，初十同五地大慈等觀，後十同大悲觀深重苦。六正心內，初十同六地十平等中第十句，後十同前九平等也。七不退內，初十同七地十種樂無作對治，後十同彼障對治亦同雙行分。退有四種：一位、二行、三念、四應得不得，此中無四退等。八童真內，初十同八地勝行分何等身乃至供養佛等，後十同彼三世間自在。九法王子內，初十同九地智成就入行等，後十同彼口業法師成就等文。十灌頂有五：初列名、二廣釋、三顯勝、四進學、五除伏疑。初十同十地三昧分，次十同彼受位分，三十句同彼大盡分即入住出也。上來依一乘生信為言。若約三乘寄位別觀時，如經：初住中，厚集一切善根成四弘誓，未度苦令度、未解集令解、未安道令安、未得滅令得滅。第二住中，修習無量善行，謂四念，觀身受心法此四皆空。第三住中，善集佛道法，謂觀十一切入，四大、四色、空處、識處皆如實相故。第四住中，一切佛前受法而行八勝處觀，內實五陰中廣相略相二勝處，外假眾生法中廣相略相二勝處，四大法廣略四勝處，如是觀一切法空無相故。第五住中，修諸清白法，謂八大人覺，少欲、知足、寂靜、精進、正念、正定、正慧、不諍論，順一切法故。第六住中，為諸佛所護，八解脫觀聞慧得，內假外假二相不可得故。一解脫，思慧，內五法外一切法不可得故。二解脫，修慧，六觀具足，色界五陰空。三解脫，四空五陰及滅定觀皆不可得故。五解脫，如相故。第七住中，廣正法，謂六和敬，三業、同戒、同見、同行，同入此法和必竟空故，住不退位。第八住中，信喜大法，所謂三處一切因故無作，一切果故無相。因空果空，空復空故空空，如是法如虛空故。第九住中，住四等法，謂化眾生教四諦法，三界非樂為苦，無明習因受生無窮，三空道品無為寂滅，四諦無二，一合相故，即是眾生緣、法緣、無緣也。第十住中，好求佛功德，謂六念，佛、法、僧、戒、捨、天，得一切佛功德，念念入，不約三昧，常前修故。此約三乘寄位觀也。第三顯實證成，文有二：初動地顯實、二「復云佛神力」下菩薩證成。前文有三：一動地、二雨華、三等餘十方世界等。第二文有二：初菩薩證成、二結會平等廣周法界。前文有四句可知。二結會中有二可知。第四重誦，文有二百三偈，有二：初一百八十五頌十解相；二「如是十住諸菩薩」下有十八，總頌十住結歎勸修。初正頌，文有十：初九十頌初住；次「第二治地」下頌第二住，餘並可知。初文有三：初對三十五事廣成發心體；二「菩薩如是發心已」下辨初住用；三「是說菩薩」下結也。治地內，初四頌解、後八頌所學行。修行前四頌解、後六所學行。生貴，前六解、後六行。方便具足，前六解、後三行。正心，前八解、後二行。不退，前四解、後四行。童真，前六解、後四行。法王子，前四解、後二行。灌頂，前十德體、次二誦住位相、下四頌後方便行。第二結歎，文有二：初十四總頌十住難知、次四結說無盡也。

Fifth, explaining the text. From here down, the third chapter constitutes the main section. The two chapters within this comprise two parts: first, a method common to both monastic and lay followers; second, the "Brahmacaryā Chapter," which is a practice distinct to those who have left the household life. If the text of the first chapter is divided according to its doctrinal meaning, its opening has three introductory sections. Master Guang says: there are eight introductory sections, forming three groups: the first two chapters combined are called the introductory section on the dwelling place; the next three chapters combined are called the introductory section on gathering the assembly; and the three chapters of this section combined constitute the introductory section on initiating the preaching. Furthermore, relying on the "Bhūmi Chapter," each of the three assemblies below has six divisions: first, the division of samādhi; second, the division of empowerment (adhiṣṭhāna); third, the division of rising [from samādhi]; fourth, the fundamental division; fifth, the division of preaching; sixth, the division of benefits. The boundaries are to be understood as one arrives at the text. Furthermore, this text has two parts: first, clarifying the introductory section on samādhi; next, from "addressed the assembly of bodhisattvas, saying" downward, the main section. The intent of empowerment in the introductory section on samādhi has already been analyzed above. The samādhi is named the samādhi of immeasurable skillful means (upāya). Skillful means is wisdom (jñāna); because samādhi accomplishes superior wisdom that knows dharmas. The reason why the Bodhisattva Dharmamati enters samādhi and preaches should be known as explained in the treatise below. Second, the introductory section on empowerment has three parts: First, distinguishing common empowerment. This has three points: (1) manifesting the body and revealing having the same name constitute two; (2) praising in unison also has two, as can be known; (3) explaining the reason for obtaining it has four, as can be known. Second, from "wishing to cause you to preach extensively" downward clarifies what the empowerment is for, which has eleven lines: one general, nine specific, and the last line concludes and establishes the stages. Within the second group of nine lines, the first five are their own division, and the next four are superior advancements. Third, from "Good man" downward distinguishes the marks of empowerment, namely the three modes of action (karma). The marks of empowerment in the text comprise three: first, from "Good man" downward distinguishes verbal empowerment; second, from "The Tathāgata then bestowed" downward clarifies mental empowerment; third, from "each extended" downward is bodily empowerment. How is it mental empowerment? Because it assists by according with the same object of cognition as the Dharma. The text on mental empowerment has two parts: first, listing the ten wisdoms; next, from "Why is this?" downward explains the reason. Question: Why is wisdom bestowed? Because through wisdom one understands dharmas. Rising [from samādhi] has four reasons: first, the matters of samādhi are completed; second, obtaining superior power; third, the time for preaching has arrived; fourth, because within samādhi there is no verbal expression. Second, the main preaching has four parts in the text: first, praising the depth and excellence of the lineage (gotra) and listing the ten names, which is the fundamental division; second, from "What are they?" downward extensively explains the characteristics of the dwellings; third, from "At that time, due to the Buddha's spiritual power" downward clarifies the quaking of the earth, demonstrating actual verification and confirmation; fourth, restating in verse (gāthā). The first text has two parts: first, generally praising the meaning of lineage, which is the essence of the two lineages of inherent nature and habituation; second, from "the bodhisattva's ten dwellings" downward lists the marks of the ten understandings, clarifying that the buddhas preach them identically, which constitutes the characteristics of the two lineages of inherent nature and habituation. This is spoken with respect to their essential nature. If taken according to stage-positions, then there are six lineages: first, the lineage of habituation (adhyāśaya-gotra), corresponding to the stage of the ten understandings; second, the lineage of nature (prakṛti-gotra), corresponding to the ten practices; third, the lineage of the path (mārga-gotra), corresponding to the ten dedications; fourth, the noble lineage (ārya-gotra), corresponding to the ten bhūmis; fifth, the lineage of virtual enlightenment (samyak-saṃbodhi), corresponding to the final mind of the tenth bhūmi; sixth, the lineage of wondrous enlightenment, corresponding to the buddha-bhūmi. They are also named the six stabilities, also called stable faith, stable dharma, stable cultivation, stable virtue, stable summit, and stable enlightenment. They are also called the six patiences (kṣānti): patience of faith, patience of dharma, patience of cultivation, correct patience, stainless patience, and patience of omniscient knowledge. They are also named the six wisdoms (prajñā): wisdom born of hearing, wisdom born of contemplation, wisdom born of cultivation, signless wisdom, illuminating wisdom, and serenely illuminating wisdom. They are also named the six contemplations (vipaśyanā): contemplation of dwelling, contemplation of practice, contemplation of dedication, contemplation of bhūmis, signless contemplation, and contemplation of the knowledge of all aspects (sarvākārajñatā). This is spoken with respect to the imputed stages of the triyāna. Here, within the six determinations in the ten understandings and ten practices, only the determination of great goodness is absent; the ten dedications have only the goodness of contemplating signs, great goodness, and absence of timidity, while the remaining three are entirely absent. The reason why great goodness is present while the other three are absent is that dedication is manifested and accomplished in matters of skillful means, and therefore great goodness is apparent. The reason the other three are absent is that their meanings are latent, so they are not spoken. Contemplating signs and so forth are understood accordingly. Why do the ten understandings, practices, etc., lack great goodness? Because the meaning of self-cultivated practice in understanding and practice is prominent, it is absent. The rest can be understood through reflection. The first essence has two parts in the text: first, a general announcement; second, specifically clarifying the six determinations. The second, the characteristics of understanding, has three parts: first, stating the number, citing proof, and establishing the proposition; second, specific listing, which has two, as can be known; third, citing proof and concluding. As for the names of the ten understandings: first, generating the [bodhi]mind, aspiring toward what is above; second, cultivating the ground, eliminating defilements, and producing benefit for self and others; third, practice, definitively accomplishing the previous two; fourth, noble birth, the practice being accomplished and being born into the Buddha's household; fifth, skillful means, fully completing practices for self and others; sixth, dwelling in the correct mind, obtaining correct understanding of dependent origination; seventh, non-retrogression, practicing both tranquilization (śamatha) and insight (vipaśyanā) regarding principle and measure; eighth, youthful innocence, establishing oneself through the wondrous understanding of non-arising, undefiled like a youth; ninth, prince of the Dharma, skillfully dispensing the Buddha's teachings; tenth, coronation (abhiṣeka), fulfilling the stage and receiving office, due to conformity. These are the characteristics of practice of the subsequent stages. Second, extensively analyzing the text: each dwelling has four sections: (1) asking and listing the names; (2) distinguishing the characteristics of understanding, having three parts: first, general; next, explanation; third, conclusion; (3) clarifying superior advancement in auxiliary practices to be cultivated with reverence, also having three parts: establishment, explanation, and conclusion—the following are all identical to this, and may also be that which is practiced in the corresponding stage; (4) from "Why is this?" downward explains the purpose of learning. Only the first and tenth have six lines: (1) reciting and lodging the question; (2) distinguishing the conditions for generating the bodhimind, having six lines; (3) distinguishing the essence of practice, which has three lines: [first,] the essence of generating the bodhimind has four conditions, four causes, and four powers. As for the four conditions: 1. seeing or hearing of the great matters of the spiritual superknowledges of buddhas and bodhisattvas; 2. hearing the Dharma; 3. protecting the Dharma in the final age; 4. generating the bodhimind because of seeing suffering sentient beings. As for the four causes: 1. causal conditions of lineage; 2. buddhas and others acting as good spiritual friends; 3. giving rise to great compassion; 4. not fearing numerous hardships. As for the four powers: self-power, other-power, causal power, and power of skillful means, as explained in the Bodhisattvabhūmi. Second, that which is aroused. Third, non-retrogression; this has two meanings: if according to the common teaching of the ekayāna, entering the stage of the ten dwellings entails the absence of all four retrogressions and the like; second, if relying on the triyāna, up to the ten bhūmis there is retrogression of mindfulness; before the bhūmis there is retrogression of practice and retrogression of stage, and failure to advance is also retrogression; before the ten faiths there is actual retrogression, and after them there is only manifest [apparent] retrogression. This is spoken with respect to stages. Fourth, clarifying that which is obtained; fifth, clarifying learning; sixth, distinguishing the intention behind the aforementioned learning. Furthermore, all the passages below have three parts: 1. question; 2. answer; 3. distinguishing superior capacity in accomplishing practice. This text has three parts: first, questioning; next, distinguishing the intention; third, clarifying the virtue accomplished. All the stages are identical to this, and this may also serve as a general explanation. "Opening understanding for oneself" refers to the stage encompassing both cause and fruit, whose meaning has three points: 1. understanding does not depend on other lesser teachings, etc.; 2. accomplishment does not depend on the spheres of other teachings; 3. it is not accumulated separately outside other natures. In the subsequent texts, the purposes share similarities and differences, which can be understood through reflection. Second, within "cultivating the ground," the first ten correspond to the ten kinds of accumulation of the second bhūmi; the latter ten correspond, within the fruit of accumulation, to causing all sentient beings to abandon inverted views and abide in correct view, and so forth. Third, within "practice," the former ten correspond to the practices of protecting against afflictions of the third bhūmi; the latter ten correspond to protecting against the hīnayāna. Fourth, within "noble birth," the first ten marks correspond to the ten kinds of dharma-wisdom of the fourth bhūmi; the latter ten correspond to cultivating the bodhipakṣa-dharmas, and so forth. Fifth, within "complete skillful means," the first ten correspond to the contemplations of great kindness and so forth of the fifth bhūmi; the latter ten correspond to the contemplation of great compassion toward deep and heavy suffering. Sixth, within "correct mind," the first ten correspond to the tenth line among the ten equalities of the sixth bhūmi; the latter ten correspond to the preceding nine equalities. Seventh, within "non-retrogression," the first ten correspond to the ten antidotes that take joy in non-action of the seventh bhūmi; the latter ten correspond to the antidotes to obstacles in that [bhūmi] and also correspond to the division of dual practice. Retrogression is of four kinds: 1. stage; 2. practice; 3. mindfulness; 4. failing to attain what should be attained; here there are no four retrogressions, etc. Eighth, within "youthful innocence," the first ten correspond to the division of superior practice of the eighth bhūmi—what kind of body up to making offerings to buddhas, etc.; the latter ten correspond to mastery over the three realms of existence in that [bhūmi]. Ninth, within "prince of the Dharma," the first ten correspond to entering practice through the accomplishment of wisdom, etc., of the ninth bhūmi; the latter ten correspond to the text on the accomplishment of verbal karma as a dharma master, etc., in that [bhūmi]. Tenth, "coronation" has five parts: 1. listing names; 2. extensive explanation; 3. revealing excellence; 4. advancing in learning; 5. dispelling and subduing doubt. The first ten correspond to the samādhi division of the tenth bhūmi; the next ten correspond to its division of receiving the stage; the thirty lines correspond to its division of great exhaustion, namely entering, abiding, and emerging. What precedes is spoken relying on generating faith in the ekayāna. If according to specific contemplations of the imputed stages of the triyāna, as in the sūtra: in the first dwelling, heavily accumulating all roots of goodness accomplishes the four universal vows: to cause those not yet crossed over suffering to cross over, those not yet understanding accumulation to understand, those not yet settled on the path to be settled, and those not yet attaining cessation to attain cessation. In the second dwelling, practicing immeasurable good deeds refers to the four applications of mindfulness, contemplating the body, feelings, mind, and dharmas as all empty. In the third dwelling, skillfully accumulating the dharmas of the Buddha path refers to contemplating the ten totalities (kṛtsnāyatana): the four great elements, the four colors, the sphere of space, and the sphere of consciousness, because all are like the true mark. In the fourth dwelling, receiving dharmas before all buddhas and practicing the contemplation of the eight spheres of mastery (abhibhv-āyatana): the two spheres of mastery of the extensive mark and the brief mark within the internal, real five aggregates; the two spheres of mastery of the extensive mark and the brief mark within external, nominal sentient-being dharmas; and the four spheres of mastery of extensive and brief within the dharmas of the four great elements—because one thus contemplates all dharmas as empty and signless. In the fifth dwelling, cultivating all pure dharmas refers to the eight thoughts of a great person (aṣṭa-mahāpuruṣa-vitarka): few desires, contentment, solitude, energy, correct mindfulness, correct samādhi, correct wisdom, and non-contention, because of according with all dharmas. In the sixth dwelling, being protected by all buddhas: contemplation of the eight liberations (aṣṭa-vimokṣa) is obtained through wisdom born of hearing, because the two signs of internal designation and external designation are ungraspable. The first liberation is wisdom born of contemplation, because the five internal dharmas and all external dharmas are ungraspable. The second liberation is wisdom born of cultivation, in which the six contemplations are complete and the five aggregates of the form realm are empty. The third liberation: the five aggregates of the four formless realms and the contemplation of the cessation attainment are all ungraspable. The fifth liberation is because of the mark of suchness. In the seventh dwelling, broadening the correct Dharma refers to the six points of harmony and respect: the three karmas, shared precepts, shared views, and shared practice; because sharing entry into this Dharma harmonizes in ultimate emptiness, one dwells in the stage of non-retrogression. In the eighth dwelling, having faith in and rejoicing in the great Dharma refers to the three places: non-action due to all causes, and signlessness due to all fruits. Cause is empty and fruit is empty; because emptiness is further empty, it is the emptiness of emptiness (śūnyatā-śūnyatā); because such dharmas are like empty space. In the ninth dwelling, dwelling in the four equal dharmas refers to transforming sentient beings by teaching the Dharma of the four noble truths: the three realms being without pleasure is suffering; the causal habit of ignorance receiving rebirth without end; the three emptinesses and the bodhipakṣa-dharmas being unconditioned serenity and cessation; and the four noble truths being non-dual, due to being of a single consolidated mark; these are precisely the object of sentient beings, the object of dharmas, and the absence of an object. In the tenth dwelling, delighting in seeking the Buddha's merits refers to the six recollections (ṣaḍ-anusmṛtayaḥ): buddha, dharma, saṅgha, morality, generosity, and deities; obtaining all the Buddha's merits, entering [them] thought by thought, not restricted to samādhi, because of constantly cultivating beforehand. This is the contemplation according to the imputed stages of the triyāna. Third, demonstrating actual verification and confirmation has two parts in the text: first, the quaking of the earth demonstrating reality; second, from "Again it says, by the Buddha's spiritual power" downward is the bodhisattvas' verification and confirmation. The former text has three parts: 1. quaking of the earth; 2. raining flowers; 3. being equal to the other worlds of the ten directions, and so forth. The second text has two parts: 1. the bodhisattvas' verification and confirmation; 2. concluding the assembly, being equal, and broadly pervading the dharmadhātu. The former text has four lines, as can be known. The concluding assembly contains two, as can be known. Fourth, restating in verse: the text has two hundred and three verses, having two parts: first, one hundred and eighty-five praise the marks of the ten understandings; second, from "Such bodhisattvas of the ten dwellings" downward has eighteen verses, generally praising the ten dwellings, concluding with praise, and exhorting practice. The initial main verses comprise ten in the text: first, ninety verses praise the first dwelling; next, from "The second, cultivating the ground" downward praises the second dwelling; the rest can all be known. The first text has three parts: first, in response to thirty-five matters, it broadly establishes the essence of generating the bodhimind; second, from "The bodhisattva, having generated the bodhimind in this way" downward distinguishes the functioning of the first dwelling; third, from "This is called the bodhisattva" downward concludes. Within "cultivating the ground," the first four verses praise understanding, and the latter eight verses praise the practiced cultivation. Within "practice," the former four verses praise understanding, and the latter six praise the practiced cultivation. Within "noble birth," the former six praise understanding, and the latter six praise cultivation. Within "complete skillful means," the former six praise understanding, and the latter three praise cultivation. Within "correct mind," the former eight praise understanding, and the latter two praise cultivation. Within "non-retrogression," the former four praise understanding, and the latter four praise cultivation. Within "youthful innocence," the former six praise understanding, and the latter six praise cultivation. Within "prince of the Dharma," the former four praise understanding, and the latter two praise cultivation. Within "coronation," the former ten praise the essence of virtue, the next two recite the marks of the stage of dwelling, and the four below praise the subsequent practices of skillful means. Second, concluding with praise has two parts in the text: first, fourteen verses generally praise the difficulty of knowing the ten dwellings; next, four verses conclude that the preaching is inexhaustible.