大方廣佛華嚴經搜玄分齊通智方軌 2.33

2.33

四辨文。此文有四：初問、次答、三證成、四偈頌。所以帝問者，在天故，亦即功德自在也。又淨解自在方堪受德耳。所以法慧菩薩說者，稱法之慧方窮功德。二答，文有二：初略，此中有三：初總、次別、三許分齊。教量難知，義深難信，思惟難解，應教難說，欲證難通，數極故難分別也。次「假使」下廣答。廣文有二：初辨十二喻、次「發是心已」下合喻。初文有四：初喻、次徵、三答、四校量。餘文不定。十二喻中有五：初五戒、二十善等，此二取所益為況；第三身通，即所利生處；四知成壞，知法時也。下根悕望等七喻，明所利根器厚薄。下一明諸行德廣入勝位也。第二合，文長分為七：初總辨德能；二「何以故」下責初非劣，成等勝義；三答所由；四「何故」下重責始同終；五「此初發心」下以終攝始；六「悉與三世諸如來等」下廣辨；七「彼初發心」下結因勝緣由耳。又得證者，行證也；身證者，位證也。又得證，智相應；身證者，身相應也。此中並是普賢實德也。又問：何故諸世界等善順菩薩心轉者何也？答：為菩薩得諸因緣和合自在心，是諸法因緣故隨轉也。此可思准。又上文十欲等者，隨有一善欲，即具上十德也。餘可准之。又所以身證通三世者，為下文菩薩常不離三世佛前故也。第三動地成證等，文有五：初動地雨華等；二諸佛同證，有二可知；三利生獲益，有三耳；四別佛同說證成前義，有二可知；五辨成所由，有十耳。問：何故佛證？答：為勝進舉果攝成；又恐不信；又表因與果同一性故。餘事可知。第四重頌，有二：初長行生起、次偈頌。初文有八，可知。偈文有二百四十一半，分四：初廣歎發心現成功德、二「十方世界中」下重舉前十二喻述德難思、三「三世人中尊」下辨能成當果、四「菩薩初發心」下結。此中不得細科，若細即失旨也。又解位已去，所有解行理事教義等法門，並皆常行無間應知。又從信位成已去普賢行，乃八相與佛已來並無差別，此可思之。餘三乘行義等並別不疑也。

Fourth, distinguishing the text: This text has four parts: first the questions, second the answers, third the confirmation, and fourth the verses. The reason why the sovereign asks is that he resides in heaven, which also signifies mastery of merit. Furthermore, only one with mastery in pure understanding is capable of receiving the virtues. The reason why the bodhisattva Dharmamati speaks is that only wisdom matching the Dharma can fathom its merits. Second, the answers: the text has two parts: first, brief—this contains three parts: first general, second specific, third granting the limits. The scriptural authority is difficult to know, the meaning is profound and difficult to believe, contemplation is difficult to understand, responding with teaching is difficult to speak, desiring to realize is difficult to penetrate, and because the numbers are ultimate, it is difficult to distinguish. Next, from 'suppose that' onward, answering extensively. The extensive text has two parts: first, distinguishing the twelve similes; second, from 'having aroused this mind' onward, matching the similes. The first text has four parts: first the simile, second the inquiry, third the answer, fourth the comparison. The rest of the text is not fixed. Among the twelve similes there are five [groups]: first the five precepts, second the ten virtuous deeds, etc.—these two take the benefited as the comparison; third is bodily supernormal power, which is the realm of beings benefited; fourth is knowing formation and disintegration, which is knowing the time of dharmas. The seven similes of the inferior capacities' hopes and so forth clarify the thickness and thinness of the capacities benefited. The last one clarifies that the virtues of all practices are broad and enter the superior stages. Second, the matching of similes: the text is long and divided into seven: first, generally distinguishing the virtuous capabilities; second, from 'why is that' onward, censuring the beginning as not being inferior and establishing equality with the superior meaning; third, answering the reason; fourth, from 'for what reason' onward, reiterating that the beginning is identical to the end; fifth, from 'this initial arousal of the mind' onward, gathering the beginning into the end; sixth, from 'all are equal to the tathāgatas of the three times' onward, distinguishing extensively; seventh, from 'that initial arousal of the mind' onward, concluding the reasons for the supreme cause. Furthermore, 'attainment-realization' is realization through practice; 'bodily realization' is realization through stage. Furthermore, 'attainment-realization' corresponds to wisdom; 'bodily realization' corresponds to the body. Here, all are the actual virtues of Samantabhadra. Question: Why do the worlds and so forth conform smoothly and turn according to the bodhisattva's mind? Answer: Because the bodhisattva attains the mind of mastery in the harmony of all causes and conditions, and because these are the causes and conditions of all dharmas, they turn accordingly. This should be reflected upon and inferred. Furthermore, regarding the ten desires and so forth in the text above, whenever one has a single wholesome desire, one is endowed with the above ten virtues. The rest may be inferred accordingly. Furthermore, the reason why bodily realization extends through the three times is that, as stated below, the bodhisattva is never separated from the presence of the buddhas of the three times. Third, the shaking of the earth as confirmation, etc.: the text has five parts: first, the shaking of the earth, the raining of flowers, etc.; second, the joint confirmation by the buddhas, having two parts as may be known; third, benefiting beings and obtaining advantage, having three parts; fourth, the joint preaching by different buddhas confirming the preceding meaning, having two parts as may be known; fifth, distinguishing the reasons for its accomplishment, having ten parts. Question: Why do the buddhas confirm it? Answer: For superior progress, adducing the fruit to subsume and accomplish it; also for fear that people might not believe; and also to express that cause and fruit share a single nature. The remaining matters may be known. Fourth, the restatement in verse: this has two parts: first, the prose introduction; second, the verses. The first text has eight parts, as may be known. The verse text has two hundred and forty-one and a half stanzas, divided into four: first, extensively praising the presently accomplished merit of arousing the mind; second, from 'in the worlds of the ten directions' onward, reiterating the preceding twelve similes to recount the unfathomable virtue; third, from 'honoured ones among humans in the three times' onward, distinguishing the ability to accomplish the future fruit; fourth, from 'the bodhisattva's initial arousal of the mind' onward, concluding. Here one must not make an overly detailed outline; if too detailed, the purport will be lost. Furthermore, from the stage of understanding onward, all the Dharma approaches—understanding, practice, principle, phenomena, teaching, meaning, and so forth—are constantly practiced without interruption, as should be understood. Furthermore, from the completion of the stage of faith onward, Samantabhadra's practice, even down to the eight aspects of the Buddha, has no difference whatsoever; this should be contemplated. The practices and meanings of the remaining three vehicles are all distinct, without doubt.