大方廣佛華嚴經搜玄分齊通智方軌 2.50

2.50

四釋文者，此內第一集眾序中，世界同慧者，用前解慧即為行所軌故。佛同眼者，行心見法明白故。菩薩同名林者，但以此行益物熾燃，俱興顯備集之相故也。第二段中足指放光，與前會何別？答：況足指有行、住二力，前彰住、此顯行，故況別也。第三說偈序內，十人即各以自已得緣起真如法因歎佛，即歸行相也。初功德林偈，有二：初長行生起、第二說偈下並准之。此文歎法身自在功德有十一偈：初六牒前昇天雲集自在之相、次五法身自在甚深。二慧林偈，文有二：初二辨佛具德難遇、次八釋前具德難遇。八中分三：初二明上具德門、二「如來無與等」下四釋上難遇、三「不可思議劫」下二校量勸修。三勝林偈，有四：初二喻說微深、次一法合、次二辨深所以、次五歎其勝用。四無畏林，內有三：初二舉體勝、次五舉用勝、次三勸學。初體用二文各有二：初舉法深、二歎勝。五慚愧林偈，有五：初一總歎佛法勝益；次一歎勝用相；次六反成勝用所以，此中初一總、次五別、次一重順成人德用、五結人難見也。反成文內，初一愚智性別喻、次一同成虛妄喻、三二性乖違喻、四愚智緣隔喻、五用無相感喻也。六精進林，有三：一總歎人勝、次八廣舉法成人、次一明人法深故難見。八中，一法體無異喻、二法體空無喻、三法體無實喻、四法體離相喻、五法體成真喻、六一成多用喻、七起用依緣喻、八體堅難壞喻，准初說之。七力成就林，有三：初四依他緣起觀、次五分別無相、次一約心歎用也。初文分二：初二法、次二觀。八堅固林，有二：初七辨佛性相二身難議、次三歎勝。前有二：初二喻辨性身、次有五喻合并歎應化也。九如來林偈，有二：初九法喻雙顯、次一勸學。前文有二：初五喻，展轉答五玄疑：一疑法是實，初行答之；二見生異解疑法離因；三疑分別實法離心有之；四疑既是心作何為非有；五謂心作法有知，此可思准。次四法合。造如來者，謂無作佛也。所以者，乘前來意，不得為有作佛故。十智林，有二：前八歎法身甚深、次二結歎勸學。初文有二：初三歎體、次五歎用也。

Fourth, in explaining the text, within the first preface of assembling the assembly: The worlds all sharing the name 'wisdom' is because using the preceding understanding and wisdom serves as the guide for practice. The buddhas all sharing the name 'eye' is because the practicing mind sees the Dharma clearly. The bodhisattvas all sharing the name 'forest' (vana) is simply because this practice benefits beings ardently, jointly displaying the aspect of being fully gathered together. In the second section, concerning the toes emitting light, what is the difference from the previous assembly? Answer: An analogy is made using the toes possessing the two powers of moving and standing: the preceding revealed standing, while this reveals moving; therefore the analogy is different. Within the third preface of uttering verses, the ten figures each praise the Buddha by means of the causal ground of the Dharma of dependent origination and tathatā which they themselves have attained; that is, it refers back to the aspects of practice. First, Guṇavana's verses have two parts: first is the prose introduction, and second, 'spoke these verses', beneath which all follow the same pattern. This text praises the dharmakāya's sovereign merits and has eleven verses: the first six refer back to the preceding sovereign marks of ascending to heaven and gathering like clouds; the next five [praise] the dharmakāya's sovereignty as profoundly deep. Second, Bhadravana's verses: the text has two parts: the first two distinguish how the Buddha's endowed merits are rare to encounter; the next eight explain the preceding point about the endowed merits being rare to encounter. Among the eight, they are divided into three: the first two clarify the preceding gate of possessing merits; second, from 'The Tathāgata has no equal' onward, four explain the preceding rarity of encountering; third, from 'Inconceivable eons' onward, two measure and exhort to practice. Third, Jinavana's verses have four parts: the first two speak through metaphor of the subtle and deep; the next one applies it to the Dharma; the next two distinguish the reasons for its depth; the next five praise its superior functions. Fourth, Abhayavana has three parts within: the first two adduce the excellence of the essence; the next five adduce the excellence of the function; the next three exhort to study. The first two texts on essence and function each have two parts: first, adducing the depth of the Dharma; second, praising its excellence. Fifth, Hrīvana's verses have five parts: the first one generally praises the superior benefits of the Buddha-Dharma; the next one praises the aspects of the superior functions; the next six indirectly establish the reasons for the superior functions—wherein the first one is general, the next five are specific, the next one again directly establishes the person's virtue and function, and the fifth concludes with the person being difficult to see. Within the text on indirect establishment: the first is the metaphor of the distinction between the natures of the foolish and the wise; the second is the metaphor of jointly becoming false; the third is the metaphor of the conflict of two natures; the fourth is the metaphor of the separation between conditions of the foolish and the wise; the fifth is the metaphor of functions having no mutual resonance. Sixth, Vīryavana has three parts: first, generally praising the excellence of the person; next, eight widely adduce the Dharma that brings the person to fruition; next, one clarifies that because the person and Dharma are profound, they are difficult to see. Among the eight: first, the metaphor of the Dharma-essence having no difference; second, the metaphor of the Dharma-essence being empty and non-existent; third, the metaphor of the Dharma-essence having no reality; fourth, the metaphor of the Dharma-essence being free of characteristics; fifth, the metaphor of the Dharma-essence fulfilling the real; sixth, the metaphor of the one fulfilling multiple functions; seventh, the metaphor of giving rise to function relying on conditions; eighth, the metaphor of the essence being solid and hard to destroy; they should be understood in accordance with the first. Seventh, Balasaṃpannavana has three parts: the first four are the contemplation on other-dependent pratītyasamutpāda; the next five are the discrimination of marklessness; the next one praises the function in terms of mind. The first text is divided into two: the first two are the Dharma; the next two are the contemplation. Eighth, Dṛḍhavana has two parts: the first seven distinguish that the Buddha's two bodies of nature and marks are difficult to fathom; the next three praise their excellence. The former has two parts: the first two distinguish the nature-body through metaphor; the next five metaphors combine to praise the responsive and transformative bodies. Ninth, Tathāgatavana's verses have two parts: the first nine jointly reveal the Dharma and metaphor; the next one exhorts to study. The former text has two parts: the first five metaphors successively answer five profound doubts: first, doubting that the Dharma is real, which the first verse answers; second, seeing the arising of differing interpretations and doubting that the Dharma is separated from cause; third, doubting that discriminated real dharmas exist apart from the mind; fourth, doubting why, since it is mind-made, it is not non-existent; fifth, claiming that mind-made dharmas possess consciousness; this may be pondered and understood accordingly. The next four apply it to the Dharma. 'Forming the Tathāgata' refers to the unconditioned Buddha. Why? Because carrying forward the preceding intent, it cannot be a conditioned Buddha. Tenth, Jñānavana has two parts: the first eight praise the dharmakāya as profoundly deep; the next two conclude the praise and exhort to study. The first text has two parts: the first three praise the essence; the next five praise the function.