大方廣佛華嚴經搜玄分齊通智方軌 2.71

2.71

四釋文者，此文三品分二：初二前方便序、後一正宗。此初品有二：初體用、二融體。融內有三，謂身口意。又因果相應為後方便也，上皆同此耳。第二「時彼天王」下赴緣攝化。此文有六：一「時彼天王」下從體起用為攝化緣；二「即於」下辨王修供養具即成就根；三「爾時世尊以佛莊嚴」下明佛受請昇座明機感相；四「爾時佛神力為天王故」下明勝力加被息亂住靜；五「爾時天王」下明從靜定發智偈歎也；六「爾時世尊昇一切寶殿」下辨佛法身平等攝益成事不虛。第二文有二：初成根；二「爾時天王為如來敷坐竟」下天王出迎世尊，辨敬儀也，即根熟成欲。初嚴供具，文有三：初總嚴立宗、二「所謂」下別廣辨修入方儀、三「如是四天」下結歎同等顯機應法。初文有二：初總明嚴座、二「過去修習」下辨因緣。因緣有十三，初一總、餘別。次第除疑，可知也。就第二「所謂」下廣說在殿上修供養行成方儀中，大文有三：初辨器世間莊嚴自在行；二「百萬億諸天神王」下明眾生世間莊嚴自在行，此能供養人；第三「百萬億諸大菩薩」下智正覺莊嚴自在行，此分證理故。有異解云：此中有五十八眾，可知。初器，文有二：初外塵莊嚴具、二「百萬億神力自在」下明內法莊嚴。智正覺中，初十三辨人、次二十句行德。諸大菩薩者入道場，會人。華手等，信解位也。第二迎佛，文有三：初出迎辨敬儀有二，謂初結前、二生後也；二設供養；三正申請。二設供，文分三：初明自分行供養，有二，初外、二內，可知；二「佛神力故」下明勝進分行供養；三「爾時一切諸天眾」下辨二行入佛界也。二勝分德中有三：初總、二別莊嚴虛空、三出華供養如來也。三「爾時一切諸天眾」下明入佛界，中有三：初辨利他、二「時諸天見如來身一一毛孔」下自利德、三「爾時如來」下辨自他平等圓極自在。就前段中，初知利他德、二「如是正念」下十句結觀解益。初知中有二：初人雄等報身德、二「順眾生根為現佛身」下化身德。報身中，初身業德、次「住一切智」下辨口業德、三「佛智慧月」下明意業。二化佛中，初身業、二「常以法施」下明口業、三「皆由從心起」下辨意業。此等上遠佛境，即是迴向。因人用事，可准之。二自利德中有六句：初辨放光相、二「自然」下辨光說偈、三「顯現阿僧祇」下明莊嚴相、四「顯現不可思」下出化身說法、五「又佛身中」下出寶光明顯其因行、六「又覩自在神力」下明說法教化。三自他平等圓極，文有四：初牒前慈悲德、二「欲令無量」下隨機攝益、三「成就如來」下入佛界德成、「四如來顯現」下結歎難盡。第三赴緣攝化，文有三：初正赴、二等餘方、三辨益，可知。第五智，文有三：初長行憶念，即是智體。二說偈明智相。何意歎一佛德者？為彰迴向多方便，歸一慈悲善巧也。三等通餘方。第六攝化成事，文有四：初辨赴機。二正攝化。三成益，文有二：初二句順理、次順事。所以但辨具德，不廣殿如處者，為顯方便別莊嚴也。四等通十方也。

Fourth, explaining the text. The three chapters of this [assembly] are divided into two: the first two are the preliminary expedient prefaces, and the latter one is the central doctrinal section. This first chapter has two parts: first, essence and function; second, harmonizing the essence. Within harmonizing there are three, namely body, speech, and mind. Furthermore, the mutual correspondence of cause and effect constitutes the subsequent expedient; all the above are identical to this. Second, from "At that time, that heavenly king..." onward, it is responding to conditions to gather and transform. This text has six parts: 1. From "At that time, that heavenly king..." onward, arising function from essence to serve as conditions for gathering and transforming; 2. From "Immediately upon..." onward, distinguishing the king's preparation of offerings, which is perfecting the faculties; 3. From "At that time, the World-Honoured One, with the Buddha's adornments..." onward, explaining the Buddha accepting the invitation and ascending the seat, clarifying the characteristics of capacity and response; 4. From "At that time, by the Buddha's spiritual power, for the sake of the heavenly king..." onward, explaining the superior power's empowerment to cease turbulence and dwell in stillness; 5. From "At that time, the heavenly king..." onward, explaining generating wisdom from tranquil concentration to praise in verse; 6. From "At that time, the World-Honoured One ascended the Palace of All Jewels..." onward, distinguishing the Buddha's dharmakāya equanimously gathering benefits so that its accomplishments are not in vain. The second text has two parts: first, perfecting the faculties; second, from "At that time, the heavenly king, having laid out the seat for the Tathāgata..." onward, the heavenly king comes out to welcome the World-Honoured One, distinguishing the etiquette of respect, which is mature faculties generating aspiration. In the initial adornment of offerings, the text has three parts: first, generally adorning to establish the thesis; second, from "namely..." onward, separately and extensively distinguishing the rites of practice and entry; third, from "such as the four heavens..." onward, concluding with praises of equality to reveal the teaching of capacity and response. The first text has two parts: first, generally clarifying the adornment of the seat; second, from "having cultivated in the past..." onward, distinguishing the causes and conditions. There are thirteen causes and conditions: the first is general, and the rest are specific. Dispelling doubts in sequence can be understood. In the second part, from "namely..." onward, which extensively explains the rites accomplished by cultivating offerings in the palace, the major text has three parts: first, distinguishing the sovereign practice of adorning the receptacle world; second, from "millions of billions of heavenly divine kings..." onward, clarifying the sovereign practice of adorning the sentient-being world—these are the persons capable of making offerings; third, from "millions of billions of great bodhisattvas..." onward, the sovereign practice of adorning the wisdom-enlightenment [world], because this partially realizes the principle. Another explanation says: herein there are fifty-eight assemblies, as can be known. In the first, the receptacle, the text has two parts: first, adornments of external dust; second, from "millions of billions of sovereign spiritual powers..." onward, clarifying internal dharmic adornments. Among the wisdom-enlightenment, the first thirteen distinguish persons, and the next twenty lines distinguish the virtues of practice. "Great bodhisattvas" refers to those entering the bodhimanda, the assembly members. Padmahasta and others belong to the stage of faith and understanding. Second, welcoming the Buddha: the text has three parts: first, coming out to welcome to distinguish the etiquette of respect, which has two parts, namely first concluding what came before and second generating what follows; second, presenting offerings; third, formally requesting. In the second, presenting offerings, the text is divided into three: first, clarifying offerings of one's own lot of practice, which has two parts: first external, second internal, as can be understood; second, from "by the Buddha's spiritual power..." onward, clarifying offerings of the practice of the superior advancement portion; third, from "At that time, all the heavenly assemblies..." onward, distinguishing the two practices entering the Buddha's realm. In the second, virtues of the superior portion, there are three: first general, second separately adorning empty space, third producing flowers to offer to the Tathāgata. Third, from "At that time, all the heavenly assemblies..." onward, clarifying entering the Buddha's realm, within which there are three: first, distinguishing benefiting others; second, from "At that time, the devas saw from every single pore of the Tathāgata's body..." onward, the virtue of self-benefit; third, from "At that time, the Tathāgata..." onward, distinguishing the consummate, ultimate sovereignty of self and other as equal. In the preceding section, first is knowing the virtue of benefiting others; second, from "such right mindfulness..." onward, ten lines conclude with the benefit of contemplative understanding. In the initial knowing there are two: first, the virtue of the reward body, such as the Hero among Men; second, from "accorded with sentient beings' faculties to manifest a Buddha body..." onward, the virtue of the transformation body. Within the reward body, first is the virtue of bodily action; next, from "dwelling in all-knowledge..." onward, distinguishing the virtue of vocal action; third, from "the moon of the Buddha's wisdom..." onward, clarifying mental action. In the second, the transformation Buddha, first is bodily action; second, from "constantly with the gift of Dharma..." onward, clarifying vocal action; third, from "all arise from the mind..." onward, distinguishing mental action. These above refer to the distant Buddha realm, which is dedication. Since people make use of events, it may be understood accordingly. In the second, the virtue of self-benefit, there are six lines: first, distinguishing the marks of emitting light; second, from "spontaneously..." onward, distinguishing the light speaking verses; third, from "manifesting asṃkhyeyas..." onward, clarifying the marks of adornment; fourth, from "manifesting the inconceivable..." onward, bringing forth transformation bodies to preach the Dharma; fifth, from "furthermore, within the Buddha's body..." onward, emitting jewel light to clearly reveal his causal practices; sixth, from "furthermore, beholding sovereign spiritual powers..." onward, clarifying preaching the Dharma to teach and transform. In the third, the consummate equality of self and other, the text has four parts: first, recapitulating the preceding virtue of compassion; second, from "desiring to cause limitless..." onward, gathering and benefiting in accordance with capacity; third, from "accomplishing the Tathāgata..." onward, the completion of the virtue of entering the Buddha realm; fourth, from "the Tathāgata manifests..." onward, concluding with praises that are inexhaustible. Third, responding to conditions to gather and transform: the text has three parts: first, formally responding; second, extending equanimously to other directions; third, distinguishing the benefits, as can be known. Fifth, wisdom: the text has three parts: first, the prose recalling and mindful reflection, which is the essence of wisdom; second, speaking verses to clarify the characteristics of wisdom. Why is it that the virtues of a single Buddha are praised? To illustrate that dedication has many expedients, returning to a single skilful means of compassion. Third, extending equanimously throughout other directions. Sixth, gathering and transforming to accomplish matters: the text has four parts: first, distinguishing responding to capacity; second, formally gathering and transforming; third, accomplishing benefit, which text has two parts: first two lines accord with principle, and next accord with phenomena. As to why it only distinguishes possessing virtues without extensively elaborating places like the palace, it is to reveal the specific adornments of expedients. Fourth, extending equanimously throughout the ten directions.