大方廣佛華嚴經搜玄分齊通智方軌 2.83

2.83

初云入定者，顯法體非思境也。明智定者，顯行無惑照明故也，亦可方便淨智依止能成淨智。加序有三：初總明讚加因緣相。此文有三：初總諸佛現身及同名證法，有二可知；二「時彼」下正讚述；三「善男子」下得入現定。所以加入定，有五因緣：一諸佛力加、二盧舍耶本願力、三盧舍那今神力、四金剛幢自智淨力、五餘菩薩善根力也。二「欲令下」辨加所為中有二十二句：初十二自分德、次十勝進。今此二十二句內所有諸文，及上下意加內所有文相，不可一一具解，但唯下〈地品〉初加分內論主所判，約分此文，意即可知。仍此中文相，或通果及因、或初總後別、或自他利異、或同異成壞，如是一切及上會諸文，並准《地論》初六相取之，無不明了。餘相可知。三「善男子汝當」下辨三業加相差別。就中，初口內有十句，可知。意加亦十句，初一總、次別。問：何故此意加與雜法者？為方便事不定心境，及理事非一法故也，准之可知。本分正說，文有二：初總辨體、二列名辨相。初文有二：初總歎；二辨方便體，即六決定，於中但有觀相、大善及不怯弱，所由上已辨也。二相，文有五：一問、二舉數及引證、三重問、四列名、五結及證成。不思議大願者，是地上願因，亦即十迴向願也。四列十名者，一救護一切眾生，離眾生相迴向化事，離二我也。迴向有三：一迴向眾生與物同成故、二迴向菩提捨諸世有故、三迴向實際用歸極體故。此三相成，所以知有此三。下彌勒令善財見菩薩，修三種迴向也。《般若經》中亦說此也。下並通此意。二不壞者，自行堅固也。三等一切佛者，自他等入佛境，亦可量等。四至一切處者，分得佛力故。五無盡功德藏者，修用出生不窮盡故。六隨順平等善根者，亦名堅固德用無盡，獲得三堅固，隨順涅槃也。七隨順等觀一切眾生者，得大涅槃而不捨世間故。八如相者，行依如修故。九無著解脫者，理等離縛脫，無脫相故。十法界無量者，稱性用也。此十相成共有二：一以十門攝諸行迴向，約此門即是行；二以行依十門，明迴向也。迴向有三，所謂實際、菩提及眾生迴向。實際有二種：一現修諸行即是真如、二為顯真如故修諸行也。眾生亦二種：一為度生故修菩薩行，即是眾生道具；二菩薩所成，即眾生所與。菩提亦二：一所修諸行為成大果、二菩薩眾生諸行即是菩提芽果。一一迴向併有此門，具述總意，准以思之。第一中有四：初問列名、二辨相、三「是為」下結、四以偈重頌。二辨相內有四：初明行體、二「摩訶薩復作是念發菩提心寶」下迴向眾生及菩提、三「菩薩復作是念如日天子等」下迴向實際、四「以如是等善根迴向」下結歎勝妙德用自在。初辨體內有三：初以六度四攝等為濟眾生法；二「修善根」下明救護眾生；三「此菩薩為怨親故」下明託依起行，此中有二意：一為離眾生相故得成三迴向、二由離眾生故是三迴向也，此可思之。二正救眾生，文有二：初令生不墮地獄等、二「復作是念」下得法身樂。於中因果分二也。三託依起行，文有二：初以善迴向眾生不揀怨親，有三：初立；次問答釋疑；三「常以愛眼」下對緣成行，展轉有四辨疑。第四疑，文有三：初立、次責、三答，可知。二「菩薩不為一眾生」下顯意廣大，有二可知。第二迴向眾生及菩提，有五：一行等諸佛，及起心究竟，即為二也，此二子段中復各為二，可知。二「菩薩以諸善根迴向時」下令生得清淨趣。三「復作是念以此善根」下為生得見佛獲益。七財淨滿足者，謂信、戒、聞、施、智慧、慚、愧。四「此菩薩復作是念」下代受一切苦，此文有四：初對物生心；次「何故」下除疑；三「以大」下明善巧有二可知；四「復作是念我悉當為」下正明為生受苦。此中有三：初代受苦。二除疑，此文有三、第二文中有四、第三文有三，可知。三「是故不以」下結可知。三「復作是念我當以」下辨所成也，有二可知。五「菩薩以是無量」下令生得具助道因緣，有三：初起意、二喻況、三合，可知也。第三迴向實際，文有二：初簡擇前二迴向；二「令一切不著」等下正迴向實際，此文有三：初辨分別無相、二「不起虛妄因緣」下依他不生、三「觀察一切眾生平等」下真實無性。彼不生諸法、不滅諸法，以如是等善根迴向者，即第四總結，文有三：初總、次「修行」下別、後「菩薩」下結歎。別中，初修行對治法等結初行體、次觀一切結迴眾生及菩提、後「於彼善根不作二相」下結實際。餘相可知。重頌有二：初長行辨意；次偈頌，有五十六偈，有三：初十二總結；次別，此別有三：初十一結行體、次十三結迴眾生及菩提文、次十五結實際；第三後六總結之，可准取解。

First, entering samādhi reveals that the substance of the Dharma is not an object of discursive thought. That it is a samādhi of wisdom reveals that the practice illuminates free from confusion; or alternatively, the clean wisdom of upāya serves as the basis that can accomplish pure wisdom. The preface on empowerment has three parts: first, a general explanation of the causes, conditions, and marks of the praised empowerment. This text has three parts: first, the general manifestation of bodies by all buddhas and their identical names verifying the Dharma, which has two parts that are readily understood; second, from 'At that time they' onward, the actual praise and exposition; third, from 'Good son' onward, the attainment of entry into the present samādhi. There are five causes and conditions for receiving empowerment to enter samādhi: 1. the empowering power of all buddhas; 2. the power of the original vow of Rocana; 3. the present spiritual power of Rocana; 4. the power of the pure self-wisdom of Vajradhvaja; and 5. the power of the wholesome roots of the other bodhisattvas. Second, within the passage explaining the purpose of the empowerment, from 'Desiring to cause' onward, there are twenty-two phrases: the first twelve concern qualities of one's own stage, and the next ten concern superior progress. Now, all the passages within these twenty-two phrases, as well as all the textual marks of mental empowerment above and below, cannot be explained in full detail one by one. But merely by dividing this text according to the commentary author's determination within the initial empowerment section of the 'Bhūmi Chapter' below, the meaning can be understood. Furthermore, as for the textual marks in this passage—whether covering fruition and cause, or first general and then particular, or the distinction between benefit to self and benefit to others, or identity, difference, completion, and destruction—all of these, as well as the various passages of the assemblies above, are to be understood in accordance with the initial six aspects of the Daśabhūmivyākhyāna, none of which are not clear. The remaining marks are readily understood. Third, from 'Good son, you should' onward, the distinct marks of the empowerments through the three actions are explained. Therein, first, within [the empowerment of] speech, there are ten phrases, which are readily understood. The mental empowerment also has ten phrases: the first is general, and the subsequent are particular. Question: Why is this mental empowerment associated with miscellaneous dharmas? It is because the object of mind in upāya actions is indeterminate, and principle and phenomena are not a single dharma. It can be understood accordingly. As for the actual teaching of the fundamental section, the text has two parts: first, a general explanation of its substance; second, listing the names and explaining the marks. The first text has two parts: first, a general praise; second, an explanation of the substance of upāya, which refers to the six determinations, wherein there are only the contemplation of marks, great goodness, and absence of timidity, whose rationale has already been explained above. Second, regarding the marks, the text has five parts: 1. questioning; 2. stating the number and citing evidence; 3. repeating the question; 4. listing the names; and 5. concluding and providing confirmation. The inconceivable great vows are the causal conditions of vows on the bhūmis, which are precisely the vows of the ten dedications. Fourth, listing the ten names: 1. Dedication saving and protecting all sentient beings, while being free from the conception of sentient beings: the activity of conversion is free from the two kinds of self. Dedication is threefold: first, dedication to sentient beings, because one accomplishes together with other beings; second, dedication to bodhi, because one abandons all worldly existences; third, dedication to the ultimate limit, because function returns to the ultimate substance. These three mutually complete one another, which is why one knows that these three exist. Below, Maitreya has Sudhana see the bodhisattva practicing the three kinds of dedication. This is also explained in the Prajñāpāramitā Sūtras. Below, this same meaning is consistently followed. 2. Dedication that is indestructible: one's own practice is firm and solid. 3. Dedication equal to all buddhas: self and other equally enter the realm of the buddhas; alternatively, their scope is equal. 4. Dedication reaching all places: because one partially attains the power of the buddhas. 5. Dedication of inexhaustible stores of merit: because arising through cultivation and function is endless. 6. Dedication following along with equitable wholesome roots: also called firm, its qualities and functions being inexhaustible; obtaining the three firmnesses, it accords with nirvāṇa. 7. Dedication following along with viewing all sentient beings equally: because one attains great nirvāṇa without abandoning the mundane world. 8. Dedication with the marks of tathatā: because practice is cultivated in reliance on tathatā. 9. Dedication of unattached liberation: the principle is equally free from bondage and liberation, having no mark of liberation. 10. Dedication of the boundlessness of the dharmadhātu: its function accords with true nature. There are two ways in which these ten mutually complete one another: first, subsuming the dedications of all practices through the ten gates—in terms of these gates, they are precisely the practices; second, based on the ten gates, practices illustrate dedication. There are three kinds of dedication: dedication to the ultimate limit, to bodhi, and to sentient beings. The ultimate limit is of two kinds: first, that the various practices currently cultivated are themselves true suchness; second, that one cultivates the various practices in order to reveal true suchness. Sentient beings are also of two kinds: first, that cultivating bodhisattva practices for the sake of delivering sentient beings is itself the provision for sentient beings' path; second, that what the bodhisattva accomplishes is bestowed upon sentient beings. Bodhi is also twofold: first, that the various practices cultivated are to achieve the great fruition; second, that the various practices of bodhisattvas and sentient beings are themselves the sprouts and fruits of bodhi. Each and every dedication combines these gates; their general import having been fully stated, one should reflect on them accordingly. Within the first dedication, there are four parts: first, questioning and listing the names; second, explaining the marks; third, the conclusion from 'This is' onward; fourth, restating in verse. Within the second, explaining the marks, there are four parts: first, explaining the substance of practice; second, from 'The mahāsattva further has this thought: Generating the jewel of the bodhimind' onward, dedication to sentient beings and bodhi; third, from 'The bodhisattva further has this thought: Just like the sun-deva' onward, dedication to the ultimate limit; fourth, from 'Dedicating with such wholesome roots' onward, concluding with praise of the sublime virtues, functions, and mastery. Within the first, explaining the substance, there are three parts: first, using the six pāramitās, four means of embrace, and so forth as dharmas for saving sentient beings; second, from 'Cultivating wholesome roots' onward, explaining the saving and protecting of sentient beings; third, from 'This bodhisattva, for the sake of enemies and friends' onward, explaining the arising of practice based upon an object. In this, there are two meanings: first, because one is free from the conception of sentient beings, one can accomplish the three dedications; second, because of being free from sentient beings, these are the three dedications. This should be reflected upon. Second, regarding the actual saving of sentient beings, the text has two parts: first, causing sentient beings not to fall into hell and so forth; second, from 'Further has this thought' onward, attaining the bliss of the dharmakāya. Therein, cause and fruit are divided into two. Third, regarding the arising of practice based upon an object, the text has two parts: first, dedicating goodness to sentient beings without discriminating between enemies and friends, which has three parts: first, positing; next, question and answer resolving doubts; third, from 'Always with loving eyes' onward, fulfilling practice in response to conditions, in which four doubts are addressed in sequence. The fourth doubt has three parts: first, positing; next, reproach; third, answering; these are readily understood. Second, from 'The bodhisattva does not, for the sake of a single sentient being' onward, revealing the vastness of the intention, which has two parts that are readily understood. Second, regarding dedication to sentient beings and bodhi, there are five parts: 1. practice equal to all buddhas and giving rise to the ultimate mind—these make two parts, and within these two subsections each is again divided into two, which is readily understood; 2. from 'When the bodhisattva dedicates all wholesome roots' onward, causing sentient beings to attain pure destinies; 3. from 'Further has this thought: With these wholesome roots' onward, for the sake of sentient beings seeing the buddhas and obtaining benefit—complete and pure satisfaction in the seven riches refers to faith, morality, learning, generosity, wisdom, shame, and remorse; 4. from 'This bodhisattva further has this thought' onward, taking on all suffering on their behalf, which text has four parts: first, giving rise to the mind in relation to beings; next, from 'Why' onward, dispelling doubts; third, from 'With great' onward, explaining skill-in-means, which has two parts that are readily understood; fourth, from 'Further has this thought: I shall, for the sake of' onward, directly explaining enduring suffering for the sake of sentient beings—this contains three parts: first, taking on suffering on their behalf; second, dispelling doubts, which text has three parts, the second of which has four parts, and the third three parts, which are readily understood; third, the conclusion from 'Therefore, not because of' onward, which is readily understood; 3. from 'Further has this thought: I should with' onward, explaining what is accomplished, which has two parts that are readily understood; 5. from 'The bodhisattva, with these immeasurable' onward, causing sentient beings to be endowed with causes and conditions aiding the path, which has three parts: first, giving rise to the thought; second, analogy; third, application; these are readily understood. Third, regarding dedication to the ultimate limit, the text has two parts: first, differentiating the previous two dedications; second, from 'Causing all not to attach' and so forth onward, directly dedicating to the ultimate limit. This text has three parts: first, explaining the absence of marks in the imagined nature; second, from 'Not giving rise to false causes and conditions' onward, non-arising in the dependent nature; third, from 'Observing all sentient beings equally' onward, the absence of nature in the consummate reality. 'Those dharmas that are non-arising and non-ceasing: dedicating with such wholesome roots' constitutes the fourth general conclusion, which text has three parts: first, general; next, the particular from 'Practicing' onward; finally, the concluding praise from 'The bodhisattva' onward. Within the particular part, first, practicing remedial dharmas and so forth concludes the initial substance of practice; next, contemplating all concludes the dedication to sentient beings and bodhi; finally, from 'Not making two marks with regard to those wholesome roots' onward, concludes the ultimate limit. The remaining marks are readily understood. The reiterative verses have two parts: first, prose explaining the meaning; next, verses, which have fifty-six gāthās and three parts: the first twelve are a general conclusion; next, the particular, which has three parts: the first eleven conclude the substance of practice, the next thirteen conclude the text on dedication to sentient beings and bodhi, and the next fifteen conclude the ultimate limit; third, the final six conclude them generally, which may be understood accordingly.