大方廣佛華嚴經搜玄分齊通智方軌 2.65

2.65

二廣辨，文有二：一釋相、二「是為」下結歎行用能成大果。初信藏，文有四：初列名、二辨相、三結、四重歎行用。二辨相有三：初自性住佛性、二「佛如是知」下約至得果性、三「此菩薩成就如是」下約引出性。初自性文有三：初入理、次辨信堅固、三「何以故」下決疑也。第二至得果文，初辨信境、次「菩薩成就」下明信解成相。第三引出，文有三：初牒前、次「不退」下即明信境界分齊、次「護持」下辨信行成。戒藏有三：初列名、次別釋、三「是為」下結。已下諸文三段，准此可知。二別釋，文有三：初牒十名、次「何等」下辨相、三「此菩薩持如是等」下大悲利物用。就不諍戒中，不非先制、不更造立者，隨順實際體非集起。心常隨順向涅槃者，一切諸事即涅槃相，不復更滅也。慚文有三，同前。第二辨相內有四：初知己過、二「一切」下識生有罪、三「自惟」下上聖知見、四「是故」下離過顯慚心。愧文有三，同前。第二辨相內有四：初知己過、二「復作」下知生有罪、三上聖見知、四「我當」下離過顯愧耳。多聞第二辨相內，初列所聞十種事、二辨十相、三「菩薩作如是念」下利他。十二因緣是無為者，《婆沙》一師云：有為不自立，因無為故也。此中文有六無為。又解：一空約事相辨；二涅槃約位論；三數滅約性散；四非數滅就事散；五緣生約理從事；六法界理不對事耳，對情即有為所以。及餘意思之可解也。此等義並是自體緣起，參而不雜，不可以事相論也。是以大乘教相，若論方便解入時，一切教相要況詮中取也。若論正解時，要是祕密教詮方得顯大乘義相也。甚須得意，勿惑其聲。無記有六十也。施，第二辨相，夫言施者，以捨濟資益為義，故文言乃至自受資用無非是施。若就事相中明時，如文所列；若據詮表以明，但使解遠窮宗，莫問玄想之以正智。一開情已乃至三業起動進參，隨緣所作，無不隨順如實，與無盡藏相應，故能建立無上菩提根本種子。文有二：初列名、後廣辨。前施法中有三種施法准可知，餘文相顯可知。慧，第二辨相內有五：初七句所知境，前四各有二義：一色苦是報色、二色集是業色、三色滅是分別性色、四色道是道共善色，第二色苦者色無常、二色集生後、三色滅即如、四色道謂成道具也。餘准之。聲聞菩薩等者，初知人；次知所軌法；三知道因，雜煩惱習故得集名；四知滅果也。體相，如下說。次「云何知」下辨加行觀諸法。即自利有問答二文。答中有六句可知。三「廣為說」下利他，有五句：初總、二問答明義分齊、三問答顯說儀、四責、五答所由有四句耳。四「菩薩成就」下辨利自他行成相，有二可知。五「此智慧藏有十種」下辨慧攝無盡，有四可知。念藏，第二辨相文有三：初辨所念淨法。云念佛者，隨順實覺也。云授記者，實覺妙軌顯此心懷也。云念持修多羅者，圓覺等滿相彰於外，妙軌備時以為世則故也。次「菩薩作如是念」下辨十念體。三「此菩薩住是」下明念堅強也。言妙者，妙過餘人。淨念者，所記分明。不濁者，不雜闇障。遍淨念者，於法悉明。離塵念者，於所念事不生貪染。離種種塵念者，不生餘結。離垢念者，不計我能。光曜念者，廣照無極。言樂念，樂修不息。無障礙者，發意即知，不得思量等也。持，文有四：初問、二辨相、三結、四歎德耳。辨相文有三：初辨持人、次佛明所聞緣處、三「聞持一品」下辨所聞法。辯釋相有四：初牒、次辨、三結、四歎德。第二廣辨，文有五：初明後智辨體、二「廣為」下明辯功能、三「何故」下釋成、四「成就此藏故」下廣明辨德所成之事、五「此菩薩成就百萬」下成辦無盡之用事也。此文有二：初釋、次問答去疑。「云佛子是為」下，第二結德用能成大果無盡。次「此藏有十種」下，第三結歎，辯藏深奧生德無盡，有四可知也。

Second, the detailed analysis has two parts: 1. explaining the characteristics; 2. from "This is called…" onward, concluding with praise of the functional application of practice being able to accomplish the great fruit. First, the treasury of faith has four parts: 1. enumerating the names; 2. distinguishing the characteristics; 3. concluding; 4. reiterating praise of the functional application. Second, distinguishing the characteristics has three parts: 1. the Buddha-nature abiding in its own nature; 2. from "The Buddha knows thus…" onward, in terms of the nature of the attained fruit; 3. from "This bodhisattva accomplishes such…" onward, in terms of the nature brought forth. First, the text on own-nature has three parts: 1. entering the principle; 2. distinguishing the firmness of faith; 3. from "Why is that?" onward, resolving doubts. The second text on the attained fruit first distinguishes the object of faith, and next, from "The bodhisattva accomplishes…" onward, clarifies the characteristics of the accomplishment of faithful understanding. The third on bringing forth has three parts: 1. citing the preceding; next, from "not regressing…" onward, clarifying the scope of the object of faith; next, from "protecting and upholding…" onward, distinguishing the completion of the practice of faith. The treasury of precepts has three parts: 1. enumerating the names; next, explaining them separately; 3. from "This is called…" onward, concluding. The subsequent passages have three sections in each case, which may be known by analogy with this. Second, the separate explanation has three parts: 1. citing the ten names; next, from "What are…" onward, distinguishing the characteristics; 3. from "This bodhisattva upholds such…" onward, the application of great compassion in benefiting beings. In the precept of non-contention, "not criticizing what was previously established and not fabricating anew" means according with the true limit whose essence is not an accumulated arising. "The mind constantly accords with and turns toward nirvāṇa" means that all matters are themselves the characteristic of nirvāṇa, without undergoing further cessation. The text on shame has three parts, identical to the preceding. Within the second, distinguishing the characteristics, there are four: 1. knowing one's own faults; 2. from "all…" onward, recognizing that [future] rebirths have guilt; 3. from "reflecting on oneself…" onward, the knowledge and vision of the superior sages; 4. from "therefore…" onward, leaving behind faults and manifesting the mind of shame. The text on embarrassment has three parts, identical to the preceding. Within the second, distinguishing the characteristics, there are four: 1. knowing one's own faults; 2. from "again thinking…" onward, knowing that [future] rebirths have guilt; 3. the seeing and knowing of the superior sages; 4. from "I should…" onward, leaving behind faults and manifesting embarrassment. Within the second part of many hearings, distinguishing the characteristics: 1. enumerating the ten kinds of matters heard; 2. distinguishing the ten characteristics; 3. from "The bodhisattva has this thought…" onward, benefiting others. As for the twelve links of dependent origination being unconditioned: a master of the Mahāvibhāṣā says that conditioned things do not stand by themselves, because they are caused by the unconditioned. In this text there are six unconditioned things. Another explanation: 1. emptiness is distinguished in terms of phenomena; 2. nirvāṇa is discussed in terms of stages; 3. analytical cessation is dispersed according to nature; 4. non-analytical cessation is dispersed regarding phenomena; 5. dependent arising follows phenomena based on principle; 6. the principle of the dharmadhātu does not stand opposed to phenomena, for when opposed to subjective passion, it is conditioned. The remaining meanings may be understood through reflection. All these meanings are the dependent origination of the self-essence; they interpenetrate without confusion and cannot be discussed solely in terms of phenomena. Therefore, regarding the doctrinal characteristics of the Mahāyāna, when discussing skillful entry into understanding, all doctrinal characteristics must be grasped through metaphors and expressions. When discussing correct understanding, it is only through esoteric doctrinal expressions that the meanings and characteristics of the Mahāyāna can be revealed. One must truly grasp the intent and not be confused by the sounds. There are sixty unrecorded things. Giving: in the second part, distinguishing the characteristics, "giving" has the meaning of relinquishing, succoring, providing, and benefiting; therefore the text says that even using provisions for oneself is nothing other than giving. If explained in terms of phenomenal aspects, it is as enumerated in the text; if explained according to what is expressed, as long as one's understanding reaches the ultimate purport, do not question profound concepts, but examine them with correct wisdom. Once the mind is opened, even up to the stirring and proceeding of the three karmic activities, whatever is done according to conditions accords with reality and corresponds to the inexhaustible treasury; therefore it can establish the fundamental seed of unsurpassable bodhi. The text has two parts: 1. enumerating the names; 2. extensive analysis. In the prior giving of Dharma, there are three kinds of giving of Dharma, which can be understood by analogy; the rest of the text is clear and understandable. Wisdom: within the second part, distinguishing the characteristics, there are five parts: 1. seven phrases on the known objects; the former four each have two meanings: (i) suffering of form is retributive form; (ii) collection of form is karmic form; (iii) cessation of form is parikalpita-svabhāva form; (iv) the path of form is good form concurring with the path. In the second [set]: (i) suffering of form is the impermanence of form; (ii) collection of form generates subsequent [states]; (iii) cessation of form is tathatā; (iv) the path of form refers to the requisites for accomplishing the path. The rest may be inferred accordingly. As for "śrāvakas, bodhisattvas," etc.: 1. knowing persons; 2. knowing the model teachings; 3. knowing the causes of the path, which obtain the name "collection" because of being mixed with defilement-habits; 4. knowing the fruit of cessation. Their essence and characteristics are as explained below. Next, from "How does one know…" onward, distinguishing the preparatory contemplation of all dharmas, which is self-benefit; it has two texts of question and answer. In the answer there are six phrases, which are understandable. 3. From "expounding extensively…" onward, benefiting others has five phrases: (i) general statement; (ii) question and answer clarifying the scope of the meaning; (iii) question and answer revealing the manner of preaching; (iv) rebuke; (v) answer regarding the reasons, which has four phrases. 4. From "The bodhisattva accomplishes…" onward, distinguishing the completed characteristics of the practice of benefiting self and other has two parts, which are understandable. 5. From "This treasury of wisdom has ten kinds…" onward, distinguishing wisdom's inexhaustible subsumption has four parts, which are understandable. The treasury of mindfulness: within the second part, distinguishing the characteristics, there are three parts: 1. distinguishing the pure dharmas that are recollected. Speaking of "mindfulness of the Buddha" means according with actual awakening. Speaking of "bestowal of prediction" means the wonderful model of actual awakening revealing this mental state. Speaking of "mindfully upholding the sūtras" means the outward manifestation of the full marks of complete awakening, serving as a model for the world when the wonderful model is complete. Next, from "The bodhisattva makes this thought…" onward, distinguishing the essence of the ten mindfulnesses. 3. From "This bodhisattva dwelling in this…" onward, clarifying the strength of mindfulness. "Wonderful" means excelling other people. "Pure mindfulness" means clear memory. "Unclouded" means free of the hindrance of dullness. "Universally pure mindfulness" means complete clarity regarding dharmas. "Mindfulness free from dust" means not generating greed or attachment toward the recollected matters. "Mindfulness free from various dusts" means not generating other fetters. "Defilement-free mindfulness" means not conceiving 'I am capable.' "Radiant mindfulness" means shining widely without limit. Speaking of "joyful mindfulness" means delighting in cultivation without resting. "Unhindered" means knowing as soon as the intention arises, without having to calculate, and so forth. Upholding has four parts: 1. question; 2. distinguishing the characteristics; 3. concluding; 4. praising virtues. The text distinguishing the characteristics has three parts: 1. distinguishing the person who upholds; next, the Buddha clarifying the conditions and places of what is heard; 3. from "hearing and upholding one chapter…" onward, distinguishing the dharmas heard. Eloquence: the explanation of characteristics has four parts: 1. citing; 2. distinguishing; 3. concluding; 4. praising virtues. The second part, extensive analysis, has five parts: 1. clarifying the essence of eloquence of subsequent wisdom; 2. from "extensively for…" onward, clarifying the functions of eloquence; 3. from "Why is that?" onward, explaining the completion; 4. from "because of accomplishing this treasury…" onward, extensively clarifying the matters accomplished by the virtues of eloquence; 5. from "This bodhisattva accomplishes a million…" onward, the matters of inexhaustible function that are accomplished. This text has two parts: 1. explanation; 2. questions and answers removing doubt. From "The Buddha's sons: this is…" onward is the second part, concluding that the virtuous applications are able to accomplish the inexhaustible great fruit. Next, from "This treasury has ten kinds…" onward is the third part, concluding with praise that the treasury of eloquence is profound and generates inexhaustible virtues; it has four parts, which are understandable.