大方廣佛華嚴經搜玄分齊通智方軌 2.87

2.87

五無盡功德藏者，此有三義：一出生無盡、二所成、三自體，以此三准之。初問、次答、三結、四辨德、五偈頌。答文有四：初辨行體、二「菩薩諸善根皆悉」下迴向菩提及眾生、三「菩薩以如是等」下迴向實際、四「菩薩如是善根」下結歎勝用。此初行體，文有二：初辨行體，有四：一懺、二勸請、三隨喜、四迴向也。隨喜有四：一成佛、二說法、三涅槃、四流通等。文有二：初悔過；第二勸請、隨喜、迴向也。此三義由是有為德，義分相交故，同處合說。此文有二：初總舉、二別辨。別中依隨喜四義即為四段耳。此有二意：一為行順三迴故得成無盡藏、二為成無盡故迴三處也，此可准之。二「菩薩作如是念」下辨行相，有二：初嚴土、二嚴成人。嚴土有四：初成世界土、二「菩薩修勝善根」下莊嚴佛國土、三「彼諸世界中」下三世莊嚴、四「如一世界」下結成究竟。二「菩薩復如是」下嚴人，有二：初辨、次結。辨中有四：一人；二「此諸菩薩」下略具顯德；三「成就」下別顯德，有二可知，四「成就等」下結，有三可知。二「如一佛剎」下以結略顯廣，可知。迴向菩提眾生，文有二：初以法界方便迴向二處、二「如是菩薩善」下辨方便分齊。實際，文有二：初牒總迴向趣向薩婆若際；二「菩薩行如是」下別迴實際，此文有二：初入觀智以迴向，此有二可知；二「菩薩如是起」下出觀智迴。生死非雜亂涅槃非寂靜者，此有二解：一就破相，生死體空故非雜亂，涅槃體如故非寂靜。二寂用解，生死體寂故非雜亂。何者是體？近說空是；深則不空如來藏是。大涅槃能建大義，妙用繁興無所不為，故非寂靜。今依後釋。此二佛境，佛所行道，名境界道。無別生死，故非他作。生死涅槃體無定相，故曰無法。諸聖同依，名為同止。如義，同先解。第四結歎，文有二：初牒結前文、次「菩薩初發」下總結。初文有四：初牒前行體，結成迴向菩提及眾生；二「以如是等」下牒前迴眾生，結成實際；三「菩薩如是迴向眼終」下結所得益；四「菩薩如是迴向時」下行德勝妙。第四歎德用，文有三：初舉數、二釋、三結，可知。偈內有二：初長行生起、次偈。偈有五十偈：初十八頌行體、次六頌迴向眾生及菩提、次十四頌實際、次十二頌結歎文也。

Regarding the fifth, the inexhaustible store of merit, this has three meanings: first, giving rise to the inexhaustible; second, what is accomplished; and third, its own nature; one may judge accordingly by these three. There are [five parts]: first, the question; second, the answer; third, the conclusion; fourth, discerning virtues; and fifth, the verses. The text of the answer has four [parts]: first, defining the nature of practice; second, from "all the bodhisattva's roots of goodness are entirely" onward, dedication to bodhi and sentient beings; third, from "the bodhisattva, with such [roots of goodness]" onward, dedication to the actual limit; and fourth, from "the bodhisattva's roots of goodness as such" onward, concluding with praise of the sublime functions. In this first [part on] the nature of practice, there are two [divisions]: First, defining the nature of practice, which has four [aspects]: (1) repentance, (2) entreaty, (3) rejoicing, and (4) dedication. Rejoicing has four [aspects]: (1) achieving buddhahood, (2) expounding the Dharma, (3) nirvāṇa, and (4) dissemination, and so forth. The text has two [parts]: first, repenting errors; second, entreaty, rejoicing, and dedication. Because these three meanings are conditioned virtues and their conceptual divisions intersect, they are explained combined in the same place. This text has two [parts]: first, a general presentation; second, a detailed analysis. Within the detailed analysis, there are four passages according to the four meanings of rejoicing. This has two meanings: first, because practice accords with the three dedications, one accomplishes the inexhaustible store; second, in order to accomplish the inexhaustible, one dedicates to the three places; one can infer accordingly. Second, from "the bodhisattva reflects as follows" onward, discerning the characteristics of practice, which has two [parts]: first, adorning lands; second, adorning and perfecting persons. Adorning lands has four [aspects]: first, perfecting the lands of worlds; second, from "the bodhisattva cultivates supreme roots of goodness" onward, adorning buddha lands; third, from "in all those worlds" onward, adornments of the three times; and fourth, from "just as in one world" onward, concluding with ultimate accomplishment. Second, from "the bodhisattva again likewise" onward, adorning persons, which has two [parts]: first, discerning; second, concluding. Within the discernment there are four [aspects]: (1) persons; (2) from "these bodhisattvas" onward, briefly and completely revealing virtues; (3) from "accomplishing" onward, individually revealing virtues, which has two [aspects] that can be understood; and (4) from "accomplishing and so forth" onward, the conclusion, which has three [aspects] that can be understood. Second, from "just as in one buddha-kṣetra" onward, using a summary conclusion to reveal what is vast, which can be understood. Dedication to bodhi and sentient beings has two [parts]: first, dedicating to the two places by means of the upāya of the dharmadhātu; second, from "such roots of goodness of the bodhisattva" onward, discerning the scope of upāya. The actual limit has two [parts]: first, reiterating the overall dedication as heading toward the limit of sarvajñā; second, from "the bodhisattva practicing thus" onward, specific dedication to the actual limit; this text has two [parts]: first, dedicating by means of the wisdom entering contemplation, which has two [aspects] that can be understood; second, from "the bodhisattva thus giving rise to" onward, dedicating by means of the wisdom emerging from contemplation. "Saṃsāra is not chaotic and nirvāṇa is not quiescent" has two explanations: First, in terms of refuting characteristics: because the essence of saṃsāra is empty, it is not chaotic; because the essence of nirvāṇa is thusness, it is not quiescent. Second, explaining in terms of quiescence and function: because the essence of saṃsāra is tranquil, it is not chaotic. What is this essence? Provisionally speaking, emptiness is it; profoundly speaking, the non-empty tathāgatagarbha is it. Great nirvāṇa can establish great meaning, its marvelous functions arise abundantly leaving nothing undone, and therefore it is not quiescent. Now we rely on the latter interpretation. These two are the realm of the buddhas; the path trodden by the buddhas is called the path of the realm. There is no separate saṃsāra, so it is not made by another. The natures of saṃsāra and nirvāṇa have no fixed characteristics, hence it is said "there are no phenomena." That which all the noble ones mutually rely upon is called "dwelling together." The meaning of thusness is the same as the previous explanation. Fourth, concluding with praise, the text has two [parts]: first, reiterating and concluding the preceding text; second, from "when the bodhisattva first generates" onward, the general conclusion. The first text has four [parts]: first, reiterating the preceding nature of practice, concluding with the accomplishment of dedication to bodhi and sentient beings; second, from "with such" onward, reiterating the preceding dedication to sentient beings, concluding with the actual limit; third, from "when the bodhisattva dedicates thus, the eye ultimately" onward, concluding with the attained benefits; and fourth, from "when the bodhisattva dedicates thus" onward, the supremacy of the virtuous practice. Fourth, praising the virtuous functions, the text has three [parts]: first, stating the number; second, explaining; and third, concluding, which can be understood. In the verses there are two [parts]: first, the prose introduction; second, the verses. There are fifty verses: the first eighteen verses praise the nature of practice; the next six verses praise dedication to sentient beings and bodhi; the next fourteen verses praise the actual limit; and the next twelve verses conclude with praise.