大方廣佛華嚴經搜玄分齊通智方軌 2.45

2.45

四辨文者，此文四品，分三：初二辨序、次一明行體、次一明勝進方便也。此初序文，一同前會，但增勝轉上寄法不同耳。爾時如來威神力故，十方一切諸佛世界諸四天下一一閻浮提，乃至無不顯現等者，若約三乘教辨時，閻浮苦空穢惡，厭苦情敏、忻上志猛，故在閻浮成道，佛身非出世。若約一乘三乘共教時，欲顯閻浮是實即空、是似成假，為事纏綿，聖恒悲愍，佛以本願力悲愍眾生，應於世處成道佛身，現化故身即出世也。若約一乘時，此閻浮處即一心法界境界，若佛若處俱顯處染無穢之最佛，故顯在此方成道也。但諸應化事義，並皆准此別之。第二供養成機中有四。初文有二：初明興供養，即根也；二「合掌」下明請佛，即欲也。初供養行中有二：初嚴、次結。初有二十三事：初辨事嚴。次「善根」下行嚴。三「如來」下佛德加嚴供養，顯因同果，餘可知也。問：何故十解讚偈別列佛，此即不者，何也？答：解相別知，行即通成故也。

Fourth, analyzing the text: The four chapters of this text are divided into three: the first two analyze the preface; the next one clarifies the essence of the practices; the next one clarifies the skillful means of superior progress. This initial introductory text is identical to the preceding assembly, except that it increases in excellence and moves upward, differing in the teachings it is based on. As for "At that time, through the supernatural power of the Tathāgata, in all the worlds of all the buddhas throughout the ten directions, in each of the four continents and each of the Jambudvīpas... there was none where he did not manifest," and so forth: If analyzed in terms of the triyāna teaching, Jambudvīpa is suffering, empty, defiled, and evil; beings' sentiments of loathing suffering are keen, and their aspirations to rejoice in what is superior are fierce; hence the attainment of the Way takes place in Jambudvīpa, and the Buddha's body is not supramundane. If analyzed in terms of the common teaching of the ekayāna and the triyāna, wishing to reveal that Jambudvīpa is real yet empty, is apparent yet constructed as provisional, and because beings are entangled in worldly matters, the Sage constantly has compassion for them; through the power of his original vows the Buddha takes pity on sentient beings and responds by attaining the Way in a worldly place, so that his Buddha body manifests transformations and hence this body is supramundane. If analyzed in terms of the ekayāna, this place, Jambudvīpa, is itself the realm of the one-mind dharmadhātu; whether Buddha or place, both manifest the supreme Buddha who dwells in defilement without taint; hence he is manifested as attaining the Way in this realm. All matters and meanings of responsive transformation should be distinguished following this principle. Second, within making offerings and maturing the capacity, there are four parts. The first text has two: first, explaining the raising of offerings, which is the faculty; second, from "joining the palms" onward, explaining the requesting of the Buddha, which is the desire. In the initial practice of offerings there are two parts: first, adornment; next, conclusion. The first has twenty-three matters: first, analyzing material adornment; next, from "roots of goodness" onward, practice adornment; third, from "Tathāgata" onward, the Buddha's virtues added to adorn the offerings, revealing that the cause is identical with the fruit; the rest can be understood. Question: Why did the verses of praise in the Ten Understandings list the buddhas separately, whereas this does not? Answer: The characteristics of understanding are known separately, whereas practices are universally accomplished.