大方廣佛華嚴經搜玄分齊通智方軌 2.39

2.39

四辨文者，所以精進問者，若不精進行，不能受此勝進法也。所以法慧菩薩答者，稱法之慧能申此教故。文有三：初問、次答、三末後少長行略結流通也。問文有二：初問、次重頌。初文有三：初先牒前住位中行德，為生後次第；次「彼菩薩云何修習」下正問勝進中先際行德。初牒文有六句，可知。次問勝進先際，文有十一句，分四：初六自利、次「隨其」下三利他行、次「興隆」下一住持建立、次一成事不虛。第三勝進中後際利他分法，有二：初總、次別。別文有三：初明成熟德。此文有二：初自利成熟行德、二「具足佛剎」下利他成熟眾生行法。初自利分，有四句：一離障、二成體、三成德、四成用也。二利他中有三，謂體、德、用。體有十二事，准此可解耳。第二「天王」下明眷屬行法，有四可知。三「得善根力」下辨自他德滿成就不虛義，有四句也。第二重誦，文有二：初生起、次偈頌。偈有二十二偈：初四頌前，牒前初發心菩薩前住位中所進德文；次「云何」下七頌第二「彼菩薩」下正問勝進中先際正行；次「人雄」下十一頌「善哉」下後際果德利他文。就第二「云何」下先際自分中，初有三偈，頌上自利六句；次二頌利他行中三句；次一頌建立文；次一頌果行成就不虛。第二答中有二：先長行、後偈頌。初文有三：初歎所問合時多益，有三可知；二勅聽許說；三「佛子此菩薩」下正答。答文有二：初答勝進中先際自分正行、二「菩薩摩訶薩若得成就」下答上勝進中後際果行。初文有一百七十句，亦可百八十句耳，有四：初一百一十，答上十一句中初六句自利行；次四十，答利他行三句；次十，答住持建立；次十，答成事不虛。答自利文中，初一百答前五行；後十答第六行。答前五文中，一一皆二十句答之。二十內，前十自行相應法，次十勝進修行法。云具足淨慧等者，牒前自利行生起後利他，令勢相連也。諸十文各有四：初生起、次問、三答、四結，亦有不定者，可准思之。利他，前問有三，此答中有四十，亦可五十句。此初二十答三中初句、次不捨諸波羅蜜十句答前第二句、次「佛子」下十答前第三句。前二十句亦可三十句也，初五知器所宜、次十應諸病授藥、次十五應器與法。言能如是行者則興隆三寶者有十，答第十句內住持建立。此中有二：初總、次別。此別文中分四：前三別、第四總。前三文，初依教道、次依證道、後依不住道。六和敬者，身口意業及見戒施同也。「菩薩如是不斷三寶」下有十句，答上自分行第十一句行成事不虛，有三：初十，辨行成事不虛，次第答前五句；二有十，以德自嚴，即答前不虛句；三有十，以自嚴故能攝化不虛，亦同答一句。於中法、喻、合三文。次「若得成就」下第二答後際果德行，中有三：初「菩薩摩訶薩」下答前滅除癡闇果熟德行法，此文有二：初辨自成熟行、二「次第方便」下明利生行耳；二「於大眾中」下辨眷屬行；三「成就如是勝妙法」下辨行成不虛。唯除如來者，以下過上也。第三行不虛，文有三：初立、次責、三答。答中有十一句，前六因、後果行。第二重頌有二：初長行生起、二正頌偈。勝進中有二十偈，有二：初十三頌先際緣起、次七頌上答中勝分果德自分行法。前中，初六半頌自利行、次三半頌利他、次一頌住持建立、下二頌成事不虛。後七中，初一半自利果及利他果、次三半頌眷屬行、下二頌行成不虛也。

Fourth, analyzing the text: As for why Vīryasphuraṇa inquires, it is because without vigorous practice one cannot receive this practice of superior progress. As for why Dharmamati Bodhisattva replies, it is because wisdom that accords with the Dharma is capable of expressing this teaching. The text has three parts: first, the question; next, the reply; third, at the very end, a short prose passage briefly concluding and circulating [the teaching]. The question text has two parts: first, the question, and next, the repeating verses. The first text has three parts: first, it cites the virtuous practices of the preceding abodes (vihāras) to generate the subsequent sequence; next, from "How does that bodhisattva cultivate..." onward, it directly asks about the virtuous practices of the prior phase in superior progress. The initial citing text has six lines, which can be understood. Next, asking about the prior phase of superior progress, the text has eleven lines, divided into four: the first six concern benefiting oneself; next, from "In accordance with..." onward, three lines concern practices that benefit others; next, from "Promoting..." onward, one line concerns upholding and establishing; next, one line concerns accomplishing affairs without futility. Third, regarding the shared dharmas of benefiting others in the subsequent phase of superior progress, there are two parts: first, general; next, specific. The specific text has three parts: first, it explains the virtue of maturation. This text has two: first, the virtuous practices of maturing oneself; second, from "Possessing buddha-fields..." onward, the practices of maturing sentient beings to benefit others. The first part, benefiting oneself, has four lines: 1) leaving obstructions, 2) perfecting the essence, 3) perfecting virtues, 4) perfecting functions. The second, benefiting others, has three parts, namely essence, virtue, and function. The essence has twelve matters; following this, it can be understood. Second, from "Heavenly King..." onward, it clarifies the practices of the retinue; there are four, which can be understood. Third, from "Obtaining the power of roots of goodness..." onward, it analyzes the meaning of the fulfillment and unfailing accomplishment of the virtues of self and other; there are four lines. Second, the repeating verses have two parts: first, the introduction; next, the verses. The verses comprise twenty-two gāthās: the first four versify the preceding, citing the virtuous text of progress attained by the bodhisattva who first generates the mind in the prior abode; next, from "How..." onward, seven verses versify the second part, from "that bodhisattva" onward, which directly asks about the correct practice of the prior phase in superior progress; next, from "Hero among men..." onward, eleven verses versify the text from "Excellent..." onward concerning the fruit virtues of the subsequent phase that benefit others. Regarding the second, the self-share of the prior phase from "How..." onward, there are first three verses that versify the above six lines of benefiting oneself; next, two versify the three lines of practices benefiting others; next, one versifies the text on establishing; next, one versifies the unfailing accomplishment of the fruit practice. Second, within the reply, there are two parts: first, prose; later, verses. The first text has three parts: first, praising the question as timely and bringing great benefit, having three parts that can be understood; second, enjoining them to listen and granting permission to speak; third, from "Disciples of the Buddha, this bodhisattva..." onward, the direct reply. The reply text has two parts: first, it replies to the correct practice of one's own share in the prior phase of superior progress; second, from "If a bodhisattva-mahāsattva attains accomplishment..." onward, it replies to the above fruit practices of the subsequent phase of superior progress. The first text has one hundred and seventy lines—or it may be said to be one hundred and eighty lines—divided into four: first, one hundred and ten lines reply to the first six lines on benefiting oneself among the eleven lines above; next, forty reply to the three lines on practices benefiting others; next, ten reply to upholding and establishing; next, ten reply to accomplishing affairs without futility. In the text replying to benefiting oneself, the first one hundred reply to the preceding five practices; the latter ten reply to the sixth practice. In the texts replying to the preceding five, each is answered with twenty lines. Within the twenty, the first ten are dharmas corresponding to one's own practice, and the next ten are practices of cultivation in superior progress. What is called "possessing pure wisdom" and so forth cites the preceding practices of benefiting oneself to generate the subsequent benefiting of others, making their momentum continuous. The various groups of ten texts each have four parts: first, the introduction; next, the question; third, the answer; fourth, the conclusion; there are also those that are not fixed, which can be inferred and considered accordingly. As for benefiting others, the preceding question had three parts, and this reply contains forty—or it may be said to be fifty—lines. These initial twenty reply to the first of the three lines; the next ten lines on not relinquishing the pāramitās reply to the preceding second line; the next ten from "Disciples of the Buddha" onward reply to the preceding third line. The preceding twenty lines may also be said to be thirty lines: the first five concern knowing the suitability of the vessel; the next ten concern giving medicine according to various illnesses; the next fifteen concern giving the Dharma in accordance with the vessel. Stating that being able to practice in this way promotes the Three Jewels has ten lines, replying to upholding and establishing within the tenth line. Within this there are two parts: first, general; next, specific. This specific text is divided into four: the first three are specific, and the fourth is general. Of the first three texts, the first relies on the path of teaching, the next relies on the path of realization, and the last relies on the path of non-abiding. The six points of harmony and respect mean concord in bodily, verbal, and mental karma, as well as in views, precepts, and giving. From "When a bodhisattva thus does not sever the Three Jewels..." onward, there are ten lines replying to the eleventh line of the self-share practice above, where practice accomplishes affairs without futility; this has three parts: first, ten lines analyze how practice accomplishes affairs without futility, sequentially replying to the preceding five lines; second, there are ten lines on adorning oneself with virtue, which reply to the preceding line on being unfailing; third, there are ten lines on being capable of gathering and transforming [beings] without futility because of adorning oneself, which also together reply to one line. Within this are three texts of dharma, metaphor, and application. Next, from "If they attain accomplishment..." onward, the second part replies to the fruit-virtue practices of the subsequent phase; within it are three: first, from "bodhisattva-mahāsattva" onward, it replies to the preceding practices of the mature virtue of eliminating the darkness of delusion, this text having two parts: first, analyzing the practices of self-maturation, and second, from "sequential skillful means" onward, explaining the practices of benefiting sentient beings; second, from "In the midst of the great assembly..." onward, it analyzes the practices of the retinue; third, from "accomplishing such superior and wonderful dharmas" onward, it analyzes the practices being accomplished without futility. "Excepting only the Tathāgata" means that the inferior is surpassed by the superior. Third, regarding the practice being unfailing, the text has three parts: first, establishing; next, questioning; third, replying. Within the reply there are eleven lines: the first six are causes, and the latter are fruit practices. Second, the repeating verses have two parts: first, the prose introduction; second, the verses proper. In superior progress there are twenty gāthās, having two parts: the first thirteen versify the conditioned origination of the prior phase; the next seven versify the self-share practices of the fruit virtues of the superior division in the reply above. In the former, the first six and a half versify the practice of benefiting oneself; the next three and a half versify benefiting others; the next one versifies upholding and establishing; the lower two versify accomplishing affairs without futility. In the latter seven, the first one and a half versify the fruits of self-benefit and the fruits of other-benefit; the next three and a half versify the practices of the retinue; the lower two versify practices being accomplished without futility.