大方廣佛華嚴經搜玄分齊通智方軌 2.77

2.77

四釋文者，此品三序：初文集眾序內，先舉佛神力顯分齊；次辨所集眾；後「如此」下結所集眾。第二內三世間，可知。眾生世間中有五句：初列名、次依本修行、三俱來、四依方而坐、五歎德。歎德有三：初明自利行、二「一切眾生觀無厭足」下利他行、三「此諸菩薩」下辨自他德用自在。第二放光序中有三：初辨光出處、二明所照處、三「彼諸菩薩」下光所攝益即歎德也。兩膝放勝光者，法身行中入佛境界增長勝妙相也。膝者，表進方便相也。歎德中有三：初總、次別、三結。別中有三：初自利、二「教化成就」下一句利他、三「勝進」可知耳。讚佛序中，金剛者，因行堅也。幢者，行成高出也，亦有攝伏義耳。又十菩薩中，初名金剛幢者，明自體真實，能消殄相累，超世之道標別勝負，故名金剛幢也。餘相可知。此中諸偈並約迴向方便顯其佛德，即以此教為詮善巧相也，餘准思之。諸偈文若有二：初長行生起、第二正說偈。初偈有三：初五自利德、次三利他、次二勸修也。堅固偈，有三：初三歎佛自利堅固、次四歎利他堅固、次三勸修也。勇猛偈，有三：初二辨法界海深、次五辨利用廣大、次三結體用圓極也。夜光偈，有二：初四歎法身自在、次六歎化用自在。智偈，有二：初一歎即位德、次九辨所見勝。所見，文有二：初一總、次八別。別文有三：初二歎佛德、次四明佛離數相、次二辨離世相耳。寶偈，有三：初一化身、次二法身、次七報身。又問：何故科此經文多依三乘者，何也？答：所為人三乘者多，故爾也。一乘義文，准之可知。精進偈，有二：初六通三身自在、次四約四喻辨成。離垢偈，有三：初七歎智身、次二歎法身、次一總釋。真實偈，有五：初二歎化身自在、次二法性身自在、次四重成前化、次一辨趣方儀、次一結成身離相。法偈，有四：初二辨明策修者意、次三總舉損益釋成、次四廣辨損益相以歎德、次一顯德相也。又亦可此十菩薩德歎不須別科，一一句義即一方便法也，此約一乘意取文也。

Fourth, explaining the text: this chapter has three prefaces. Within the first text, the preface on gathering the assembly, it first raises the Buddha's spiritual power to reveal the division; next, it distinguishes the assembled congregation; afterwards, from "thus..." onward, it concludes the assembled congregation. Within the second, the three worlds can be known. Within the sentient-being world, there are five lines: first, listing names; next, cultivating practice based on the fundamental; third, arriving together; fourth, sitting according to directions; fifth, praising virtues. Praising virtues has three parts: first, clarifying the practice of self-benefit; second, from "all sentient beings gaze untiringly..." onward, the practice of benefiting others; third, from "these bodhisattvas..." onward, distinguishing the sovereignty of the virtuous function of self and other. In the second, the preface on emitting light, there are three parts: first, distinguishing where the light emerges; second, clarifying where it illuminates; third, from "those bodhisattvas..." onward, what the light gathers and benefits, which is praising virtues. Emitting superior light from both knees is the mark of entering the Buddha realm to increase supreme excellence within the practice of the dharmakāya. The knees represent the mark of advancing in expedients. Within praising virtues there are three: first general, second specific, third conclusion. Within the specific there are three: first self-benefit; second, one line from "teaching and transforming, accomplishing..." onward of benefiting others; third, "superior advancement" can be known. In the preface on praising the Buddha, "vajra" means the causal practice is firm. "Banner" means the practice completed rises high above, and also has the sense of subduing. Furthermore, among the ten bodhisattvas, the first is named Vajradhvaja because it clarifies that one's own essence is true and real, capable of eliminating the encumbrance of marks, and marking the distinction of victory and defeat in the world-transcending path; hence he is named Vajradhvaja. The other marks can be known. All the verses here clarify the Buddha's virtues in terms of the expedients of dedication; that is, using this teaching as the signifier of the characteristics of skilful means, the rest can be pondered accordingly. The verse texts generally have two parts: first, the prose introduction; second, formally speaking the verses. The initial verse has three parts: first five, the virtue of self-benefit; next three, benefiting others; next two, exhorting practice. The "Firm" verse has three parts: first three, praising the Buddha's firm self-benefit; next four, praising firm benefit to others; next three, exhorting practice. The "Valiant" verse has three parts: first two, distinguishing the depth of the ocean of the dharmadhātu; next five, distinguishing the vastness of function; next three, concluding the consummate ultimate of essence and function. The "Night Light" verse has two parts: first four, praising the sovereignty of the dharmakāya; next six, praising the sovereignty of transformative function. The "Wisdom" verse has two parts: first one, praising the virtue of the immediate stage; next nine, distinguishing the supremacy of what is seen. What is seen, the text has two parts: first one general, next eight specific. The specific text has three parts: first two, praising the Buddha's virtues; next four, clarifying the Buddha transcending numerical marks; next two, distinguishing transcending worldly marks. The "Jewel" verse has three parts: first one, transformation body; next two, dharmakāya; next seven, reward body. Furthermore, question: Why are the divisions of this sūtra text mostly based on the triyāna? Answer: Because those intended are mostly of the triyāna, it is so. The texts of the ekayāna doctrine can be understood accordingly. The "Vigor" verse has two parts: first six, sovereign throughout the three bodies; next four, distinguished as accomplished through four metaphors. The "Stainless" verse has three parts: first seven, praising the wisdom body; next two, praising the dharmakāya; next one, general explanation. The "True" verse has five parts: first two, praising the sovereignty of the transformation body; next two, sovereignty of the Dharma-nature body; next four, re-establishing the preceding transformations; next one, distinguishing the manner of proceeding; next one, concluding that the body is free from marks. The "Dharma" verse has four parts: first two, clarifying the intention of encouraging practitioners; next three, generally raising harms and benefits to explain and establish; next four, extensively distinguishing the characteristics of harms and benefits to praise virtues; next one, revealing the characteristics of virtues. Furthermore, it is also acceptable that these praises of the ten bodhisattvas' virtues need not be separately divided; each and every line's meaning is itself an expedient Dharma. This is taking the text according to the perspective of the ekayāna.