[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經搜玄分齊通智方軌](https://indike.org/pramana/in.bauddha.taisho.1732) › 2.7 # 大方廣佛華嚴經搜玄分齊通智方軌 2.7 大方廣佛華嚴經搜玄分齊通智方軌 2.7 - **Language:** Classical Chinese ### [2.7](https://indike.org/pramana/in.bauddha.taisho.1732.2.7) 四辨文，此會有六品，分三：初二品明方便發起、次二品明正位相、次二品明後成滿足行相。初二品分二：初起用隨物、二「帝釋遙見」下辨機感相應。前文有二：初辨依正二融，即顯前體淨；二復顯後用淨，自在無礙成事之本也。諸會有文，並同此釋耳，但進勝異也。問：此文何故不在初會後，乃在後會前？答：若初會後，即但顯說法利益義明，與後化用體義不顯，故在後會前辨耳。餘會同此。何故不在第一會後料簡？為前會兼餘義，意在彼釋；後第六七八會亦顯別有餘義意耳。體中，身口意三也。二「爾時世尊」下彰用應物，即用淨也。餘相可知。第二相應，文有五序：一住處序，以動靜無礙無處不至，為此說法德也；二請佛序；三集眾序；四放光序；五讚歎序。若通下〈住品〉即八序，謂入定、加勸及起定也。又約品分文亦好也。初住處序及請序，有六：一見佛來，用從實起，即發心緣。二「即於妙勝殿」下明天主嚴供養故請佛，具顯從解成法供養行，即成根也。三世尊即受請，赴感施化，四釋音寂然，表息亂應真也。五說偈下，表從定發慧。六「佛昇坐」下正明化用事成相。嚴具文分二：初嚴具，即成根也；二請，即成欲也。初嚴中有三：初總、次嚴坐具、三結。二「爾時帝釋」下明其請佛，即表欲也。偈文有三：一憶本行、二偈讚、三結通十方。六化成中有三：初處坐、二辨用相、三等通餘方也。 > Fourth, analyzing the text. This assembly has six chapters, divided into three parts: the first two chapters explain the expedient initiation; the next two chapters explain the characteristics of the proper stages; the next two chapters explain the characteristics of subsequent accomplished and fulfilled practices. The first two chapters are divided into two: first, the arising of function in accordance with beings; second, from "Śakra Devānām Indra saw from afar" onward, analyzing the mutual resonance between capacity and response. The former text has two parts: first, analyzing the interpenetration of the dependent and primary \[retributions\], which reveals the purity of the former substance; second, further revealing the purity of the subsequent function, which is the foundation of accomplishing deeds freely and without obstruction. Where there is text in the various assemblies, all follow this same explanation, differing only in their progressive superiority. Question: Why is this text not placed after the first assembly, but rather before the subsequent assembly? Answer: If it were after the first assembly, it would only clarify the meaning of the benefit of expounding the Dharma, while the meaning of the substance of subsequent transformative function would not be revealed; therefore, it is analyzed before the subsequent assembly. The remaining assemblies are the same as this. Why is it not examined after the first assembly? Because the former assembly contained other meanings, and the intent was to explain it there; the subsequent sixth, seventh, and eighth assemblies also reveal that there are separate other meanings and intents. Within the substance, there are the three of body, speech, and mind. Second, from "At that time, the World-Honoured One" onward, manifesting the function responding to beings is the purity of function. The remaining characteristics can be known. The second, on mutual resonance, has five introductory sections: first, the prologue on the dwelling place, which, being unobstructed in motion and rest and reaching everywhere, constitutes the virtue of expounding the Dharma; second, the prologue on requesting the Buddha; third, the prologue on assembling the congregation; fourth, the prologue on emitting light; fifth, the prologue on praising virtues. If connected through to the Chapter on the Abodes below, there are eight prologues, namely: entering samādhi, being exhorted and aided, and arising from samādhi. Moreover, dividing the text according to chapters is also good. The first prologue on the dwelling place and the prologue on the request have six parts: first, seeing the Buddha come, wherein function arises from reality, which is the condition for generating the mind. Second, from "then, in the Wondrously Superior Palace" onward, clarifying that the lord of devas arranges offerings and thus requests the Buddha, fully revealing that from understanding the practice of Dharma-offering is accomplished, which accomplishes the faculties. Third, the World-Honoured One immediately accepts the request, responding to resonance and bestowing transformation. Fourth, the sound of the explanation is quiet and serene, symbolizing putting an end to distraction and according with truth. Fifth, from the uttering of verses onward, it symbolizes generating wisdom from samādhi. Sixth, from "The Buddha ascended the seat" onward, it directly clarifies the characteristics of the accomplishment of transformative function. The text on the adornments is divided into two: first, the adornments, which accomplish the faculties; second, the request, which accomplishes the aspiration. The first, on adornment, has three parts: first, general; next, adorning the seat; third, conclusion. Second, from "At that time, Śakra" onward, clarifying his request to the Buddha symbolizes the aspiration. The verse text has three parts: first, recollecting fundamental practices; second, verse praises; third, conclusion connecting throughout the ten directions. The sixth, on the accomplishment of transformation, has three parts: first, occupying the seat; second, analyzing the characteristics of function; third, universally extending to the other directions. > — English (machine translation) (machine translation) - [Previous: 2.6](https://indike.org/pramana/in.bauddha.taisho.1732.2.6) - [Next: 2.8](https://indike.org/pramana/in.bauddha.taisho.1732.2.8) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1732.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1732~en-mt.2.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1732.2.7](https://indike.org/pramana/in.bauddha.taisho.1732.2.7) · Pramāṇa