大方廣佛華嚴經搜玄分齊通智方軌 2.92

2.92

十法界無量者，此文有六：初問、次答、三結、四歎勝用、五證成、六偈頌。亦可此二段從會初科。第二答，文有四：初所成行體、二「復次菩薩以法施」下迴眾生及菩提、三「復次菩薩安住法界」下迴向實際、四「菩薩如是迴向時」下結歎勝利。問：此第十迴向與前八九何別？答：第八趣理，第九約修成，第十二俱通含及所作事也。初體有三：初總除障顯德，此文有二：初受記辨位、次明益用也；次「菩薩行法施」下修行所趣；三「菩薩於彼善根」下辨行廣大所成自在福智莊嚴也，此有二意：一以行體迴依法界至於三處、二所有行體即是法界故可迴至三處也。此廣大，文有四：初總明行智莊嚴、二「諸佛菩薩所讚」下別辨莊嚴行、三「何以故」下辨成自行所以、四「復何以故」下釋自成能得利物所由也。第二迴向眾生等，文中有二：初明恭敬無間，三業恒行故也；二「菩薩以此法施」下三業起用不空。初文有三：初意業隨智慧行、二「令一切眾生皆悉具足」下口業不空、三「令一切眾生得淨法身」下身業不空。初意業中有十門知法等，可知。一令自他得佛無盡法門。此文有五：初立宗；二「以此」下總辨其德用；三「悉得」下得佛法；四「於一一」下述自能，於中有二：初總開十門，於此文中其十海者，一名生法立義相、二引證相、三方言語則、四施名於義、五文教成軌、六說則、七所依門、八能入智、九境智資成相、十義住立不動也；五「菩薩善根如是」下明所成也。次廣辨，文可知耳。第二「復次菩薩」下明自迴向所成德。三「菩薩復作是念」下令同己等得。四「復次菩薩以此等」下緣成性德。五「復次菩薩以此善根」下行成得佛隨喜。六「菩薩以此善根如是」下辨迴向所依，此文有二，謂佛及法界可知。七「復次菩薩」下辨所趣意。八「菩薩摩訶薩」下得用自在也。九「菩薩以此善根如是迴向」下以行成位，有二：初明所離、二明辨所得可知。十「菩薩如是平等心」下依位成勝進行用，此文有四：初辨迴行體。二「令一切眾生」下明迴意，此有二文：一自分、二勝進，可知。三「菩薩善根如是」下明所離，此文有三：初立、次責、三答，可知。四「菩薩如是迴向時」下明起行益也。第二口業，可知。第三就身業，文分三：初辨身體、二明身德、三辨身用。此有三：初總、次別、三結。二三業起用不空，文有二：初「復次菩薩修善」下具辨三業、第二「如是菩薩」下不空行成。初具明三業，文有二：初辨寶莊嚴、二廣說香華等下，類辨十門莊嚴。初文有四：初辨所供境，謂佛等、二「彼一一剎」下供養具、三「菩薩復作是念」下以略示廣、四「是為菩薩等」下結。初供境中，初總、次別。別中，依、正分二。二供養具，有四：初明百句別寶供養、二「寶身莊嚴」下八句明三業行、三「寶眼」下六根妙用、四「寶身業」下後以三句成三業智用。二三業不空行成中有二：初令生成自分行、二「菩薩復作是念」下令成勝分行。此上各有二段應知。三「復次菩薩安住法界」下迴實際，可知也。四利用，文有二：初牒前諸行也、二「安住法界等無量淨身」下依行成勝三業。大段第三是為下結文，可知。四歎德，文有二：初明已成就普賢廣大眾德、二「於念念中」下明別歎已分成自他勝用一切行事也。上來依經是一乘法，通而非局。次明三乘寄位法者，如經：初向心內，一二諦正直，所謂學習第一義諦，觀一切法相如不可得故，以慈悲喜捨教授六天人，剃頭被三寶衣。出家菩薩共一切僧，佛法無二，第一清淨故。第二向內，第一義智、五神通是慧性差別用，即以六通為觀境也。第三向中，於無生慧內四不壞淨，於佛法僧戒中信不可壞故。於第四向中，量同佛力，所謂三相諸法本無故假名生、已有還無假名滅、不空有法假名住，是故一切通達空而不二，名世諦相空，空一諦相故。第五向中，善計量眾生力，所謂五陰，色者異空，色集成大色分，故色相空；剎那剎那成心，故心相空。受想行無集無散，一相無相故。第六向中，佛教化力，所謂十二入，外六境、內六根為識所入處，故名為入。其慧觀者，不在外、不在內、不在中間，一切法無自他故。第七向中，趣無礙智，為十八不共法。六境、六根、六識一合相，一切法亦爾。第八向中，隨順自然智，所謂因果。善惡名因、苦樂名果，所由為因、所起為果。因果二空，無生無滅，皆一合相故。第九向中，受佛法僧故，謂二諦空。因緣集故謂之有，非曰有是有；因緣散故謂之無，非曰無是無，故有無無二相也。第十向中，以自在慧化一切眾生，所謂中道第一義諦。般若處中而達一切法而無二相，轉增入聖地，名相似第一義諦觀，非真諦觀，初地已上是真觀。此是三乘寄位說。所以知者，為經中明已前三十心並為凡夫法、非聖位故也。初地已上，經本無通三乘立其教義，文相多同故，不須料簡也。「爾時佛神力故動地」等下，第五明證實顯成。此文有二：初動地雨華等證成；次云「十方菩薩悉雲集」者，第二明諸聖證成勸信流通也。於二文各有二，謂辨相及結通餘方也。偈，初意、後頌。頌文有九十四：初十四頌行體。云無相妙智觀法真相者，末用依體也。世行窮，故最妙。次「菩薩法施」下六十八頌眾生及菩提。次「譬如如」下二頌實際。次「如是殊妙」下十頌結歎。就菩提眾生內，初八頌三業隨智行、次「十方一切」下二十頌身業不空、次「恭敬」下二十二頌口業、次「眾生數等」下十八頌意業等也。此會答上迴向問耳。

As for the tenth, "The Immeasurable Dharmadhātu," this text has six [parts]: first, the question; second, the answer; third, the conclusion; fourth, the praise of its superior functions; fifth, the confirmation; and sixth, the verses. One may also take these two sections as being analyzed from the beginning of the assembly. Regarding the second [part], the answer, the text has four [sections]: first, the essence of the practice achieved; second, from "Furthermore, the bodhisattva through the gift of Dharma" onwards, dedication to sentient beings and to bodhi; third, from "Furthermore, the bodhisattva abiding in the dharmadhātu" onwards, dedication to the limit of reality (bhūta-koṭi); fourth, from "When the bodhisattva dedicates in this way" onwards, concluding praise of its superior benefits. Question: What is the distinction between this tenth dedication and the preceding eighth and ninth? Answer: The eighth tends toward principle; the ninth is explained in terms of cultivation; and the tenth pervades and contains both, as well as the activities performed. The first, the essence, has three [points]: first, an overarching elimination of obstacles to reveal virtues, in which the text has two [parts]—first, receiving prediction to explain the stages, and second, clarifying its beneficial functions; next, from "The bodhisattva practicing the gift of Dharma" onwards, that toward which practice is directed; third, from "The bodhisattva, regarding those roots of goodness" onwards, explaining the vast, achieved sovereign adornment of merit and wisdom, which has two senses—first, that because the essence of practice dedicated relies upon the dharmadhātu, it reaches the three places; and second, that all essences of practice are themselves the dharmadhātu, and therefore can be dedicated to reach the three places. This vastness text has four [points]: first, generally clarifying the adornment of practice and wisdom; second, from "Praised by all buddhas and bodhisattvas" onwards, separately explaining the adorned practice; third, from "For what reason?" onwards, explaining the reason for accomplishing one's own practice; fourth, from "For what further reason?" onwards, explaining the cause whereby one accomplishes the ability to benefit other beings. In the second [section], dedicating to sentient beings and so forth, the text has two [points]: first, clarifying continuous reverence, because the three karmas are constantly practiced; second, from "The bodhisattva, through this gift of Dharma" onwards, that the functions arising from the three karmas are not in vain. The first text has three [points]: first, the mental karma functioning in accordance with wisdom; second, from "Causing all sentient beings to be fully endowed" onwards, the verbal karma being not in vain; third, from "Causing all sentient beings to attain the pure dharmakāya" onwards, the physical karma being not in vain. In the first, mental karma, there are ten gates of knowing dharmas and so forth, which can be understood. The first is causing oneself and others to attain the buddhas' inexhaustible Dharma gates. This text has five [parts]: first, establishing the thesis; second, from "By this" onwards, generally explaining its virtuous functions; third, from "All attain" onwards, attaining the buddhas' dharmas; fourth, from "In each one" onwards, describing one's own capacities, within which there are two [parts]—first, generally opening the ten gates, in which the ten oceans are: (1) the aspect of names producing dharmas and establishing meanings, (2) the aspect of citing proof, (3) local linguistic rules, (4) applying names to meanings, (5) textual teachings forming guidelines, (6) rules of exposition, (7) the gate of what is relied upon, (8) the wisdom that can enter, (9) the aspect of object and wisdom assisting each other's completion, and (10) the steadfast immobility of meaning; and fifth, from "The bodhisattva's roots of goodness being such" onwards, clarifying what is accomplished. Next, the extensive explanation can be understood from the text. The second, from "Furthermore, the bodhisattva" onwards, clarifies the virtues accomplished through one's own dedication. The third, from "The bodhisattva further generates this thought" onwards, causes others to attain equally with oneself. The fourth, from "Furthermore, the bodhisattva, through these" onwards, causes the virtue of nature to be completed through conditions. The fifth, from "Furthermore, the bodhisattva, through these roots of goodness" onwards, is that when practice is accomplished, one attains the buddhas' rejoicing. The sixth, from "The bodhisattva, through these roots of goodness, in this way" onwards, explains that upon which dedication relies; this text has two [parts], namely, the buddhas and the dharmadhātu, as can be understood. The seventh, from "Furthermore, the bodhisattva" onwards, explains the intention of what is aimed for. The eighth, from "The bodhisattva-mahāsattva" onwards, is attaining sovereignty of function. The ninth, from "The bodhisattva, through these roots of goodness, dedicating in this way" onwards, accomplishes the stages through practice, having two [parts]: first, clarifying what is renounced, and second, clarifying what is attained, which can be understood. The tenth, from "The bodhisattva, with such an equanimous mind" onwards, accomplishes superior advancing functions of practice based on the stages; this text has four [parts]: first, explaining the essence of the dedicated practice; second, from "Causing all sentient beings" onwards, clarifying the intent of dedication, which has two texts: (1) one's own share, and (2) superior advance, which can be understood; third, from "The bodhisattva's roots of goodness being such" onwards, clarifying what is renounced, which has three [parts]: first, setting forth, next, reproaching, and third, answering, which can be understood; fourth, from "When the bodhisattva dedicates in this way" onwards, clarifying the benefits of generating practice. The second, verbal karma, can be understood. Third, regarding physical karma, the text is divided into three [points]: first, explaining the physical essence; second, clarifying physical virtues; third, explaining physical functions. This has three [parts]: first, general; next, specific; and third, conclusion. In the second [division], that the functions arising from the three karmas are not in vain, the text has two [parts]: first, from "Furthermore, the bodhisattva cultivating goodness" onwards, fully explaining the three karmas; second, from "Such a bodhisattva" onwards, the accomplishment of practice that is not in vain. In the first, fully explaining the three karmas, the text has two [parts]: first, explaining jewel adornments; second, from the extensive explanation of incenses, flowers, and so forth, analogously explaining the ten gates of adornment. The first text has four [points]: first, explaining the objects of offering, namely the buddhas and so forth; second, from "In each of those lands" onwards, the articles of offering; third, from "The bodhisattva further generates this thought" onwards, showing the broad by means of the brief; fourth, from "These are the bodhisattva's..." onwards, the conclusion. In the first, the objects of offering, there is first a general [part] and next a specific [part]; within the specific, the environment (āśraya) and beings (sentient beings) are divided into two. The second, the articles of offering, has four [points]: first, clarifying the distinct jewel offerings in a hundred phrases; second, from "Adornment with jewel bodies" onwards, eight phrases clarifying the practice of the three karmas; third, from "Jewel eyes" onwards, the wondrous functions of the six sense faculties; fourth, from "Jewel physical karma" onwards, concluding with three phrases to accomplish the cognitive function of the three karmas. In the second [division], the accomplishment of practice not in vain through the three karmas, there are two [parts]: first, causing sentient beings to accomplish practices of their own share; second, from "The bodhisattva further generates this thought" onwards, causing them to accomplish practices of the superior share. It should be known that each of the above has two sections. Third, from "Furthermore, the bodhisattva abiding in the dharmadhātu" onwards, dedicating to the limit of reality, which can be understood. Fourth, beneficial functions, in which the text has two [parts]: first, reiterating the preceding practices; second, from "Abiding in the dharmadhātu and other immeasurable pure bodies" onwards, accomplishing superior three karmas based on practice. The third major section, from "These are..." onwards, is the concluding text, which can be understood. Fourth, the praise of virtues, in which the text has two [parts]: first, clarifying the already completed vast virtues of Samantabhadra; second, from "In thought-moment after thought-moment" onwards, separately praising the already completed superior functions of all practices and affairs for oneself and others. The above, according to the sūtra, is the teaching of the Ekayāna, pervasive and not restricted. Next, clarifying the teaching of the stages imputed to the Triyāna: according to the sūtra, within the first dedicating mind, there is (1) the straightness and rectitude of the two truths, that is, studying the ultimate truth, because one contemplates the characteristics of all phenomena as ungraspable like [space]; teaching the six classes of celestial and human beings with benevolence, compassion, sympathetic joy, and equanimity, shaving the head and donning the robes of the Three Jewels. The renounced bodhisattvas are together with all monks, for the Buddha's Dharma is non-dual, being supremely pure. Within the second dedication, the wisdom of the ultimate truth and the five supernormal knowledges are the distinct functions of the nature of wisdom; that is, taking the six supernormal knowledges as the objects of contemplation. In the third dedication, within the wisdom of non-arising, there are the four indestructible purities, because one's faith in the Buddha, Dharma, Saṅgha, and precepts cannot be destroyed. In the fourth dedication, one's power is equal to the Buddha's powers, that is: regarding the three characteristics, because all dharmas are originally non-existent, they are nominally called 'arising'; having existed, they return to non-existence and are nominally called 'cessation'; non-empty, existent dharmas are nominally called 'abiding'. Therefore, completely penetrating everything as empty and non-dual is called the emptiness of the characteristics of conventional truth, because they are empty of the characteristic of a single truth. In the fifth dedication, one skillfully calculates the powers of sentient beings, that is, the five aggregates: matter is different from emptiness, and matter aggregates to form large masses of matter, so the characteristics of matter are empty; thought after thought constitutes the mind, so the characteristics of mind are empty. Feeling, perception, and formations have neither aggregation nor dispersion, because their single characteristic is marklessness. In the sixth dedication, there is the Buddha's power of conversion, that is, the twelve sense bases: the outer six sense objects and the inner six sense faculties are the places into which consciousness enters, and are therefore called 'bases'. Its wisdom-contemplation is neither on the outside, nor on the inside, nor in between, because all dharmas have no self or other. In the seventh dedication, heading toward unhindered wisdom constitutes the eighteen unique qualities. The six sense objects, six sense faculties, and six consciousnesses form a single combined characteristic; all dharmas are likewise. In the eighth dedication, according to natural wisdom, there are causes and effects: good and bad are called causes; suffering and pleasure are called effects. That from which things arise is the cause; that which is produced is the effect. Cause and effect are both empty, neither arising nor ceasing, because all are of a single combined characteristic. In the ninth dedication, because of receiving the Buddha, Dharma, and Saṅgha, it refers to the emptiness of the two truths: when causes and conditions aggregate, it is called existence, yet existence is not an inherent existence; when causes and conditions disperse, it is called non-existence, yet non-existence is not an inherent non-existence; therefore, existence and non-existence have no dual characteristics. In the tenth dedication, one transforms all sentient beings with sovereign wisdom, that is, the ultimate truth of the middle way: prajñā abides in the middle and penetrates all dharmas without dual characteristics, increasingly entering the noble stages; this is called the contemplation of the semblance ultimate truth, not the contemplation of the ultimate truth [itself], for the contemplation from the first bhūmi upwards is the true contemplation. These are explanations of stages imputed to the Triyāna. The reason we know this is that the sūtra clarifies that the preceding thirty minds are all the dharmas of ordinary beings and not noble stages. From the first bhūmi upwards, the root text of the sūtra does not establish its doctrinal meaning in common with the Triyāna, and the textual expressions are largely identical, so no distinction is needed. From "At that time, through the Buddha's spiritual power, the earth shook..." onwards, the fifth [part] clarifies the verification of reality and manifest achievement. This text has two [parts]: first, the shaking of the earth, raining of flowers, and so forth, as confirmation; next, the statement that "Bodhisattvas of the ten directions all gathered like clouds" is the second, clarifying that all noble ones confirm it to encourage faith and circulation. Within each of these two texts there are two [parts], namely explaining the characteristics and concluding with its extension to other directions. As for the verses, first comes the intention, and afterwards the versification. The verses are ninety-four: the first fourteen verses praise the essence of practice. To speak of "using wondrous markless wisdom to contemplate the true characteristic of dharmas" means that the derivative function relies on the essence. Mundane practice is exhausted, and therefore it is most wondrous. Next, from "The bodhisattva's gift of Dharma" onwards, sixty-eight verses praise sentient beings and bodhi. Next, from "Just as tathatā..." onwards, two verses praise the limit of reality. Next, from "Such extraordinary..." onwards, ten verses conclude with praise. Within bodhi and sentient beings, the first eight verses praise the three karmas functioning in accordance with wisdom; next, from "All in the ten directions" onwards, twenty verses praise physical karma being not in vain; next, from "Reverence" onwards, twenty-two verses praise verbal karma; next, from "Equal to the number of sentient beings" onwards, eighteen verses praise mental karma, and so forth. This assembly answers the preceding questions on dedication.