大方廣佛華嚴經搜玄分齊通智方軌 3.8.1

3.8.1

就加分中有三：一入三昧故諸佛同加、二「欲宣一切」下明加所為、三「金剛藏汝當說」下示現加相。 初文有三：一諸佛為欲加讚同皆現身； 二「同聲讚」下諸佛同讚，應前入定顯證能說； 三「如是十方」下佛彰已加，應前入定為受佛力，又釋得加所以。 又顯示多佛故者，多佛同證此法也。 餘文如論應知。 二所為文：一對地法明加所為、二「所謂令入智慧」下對所化人明加所為。 又見智得證者，前二觀解、後二行解。 見始智終，得始證終也。 又信樂得證者，亦同前，但為未得向得，故安信樂名。 對人明所為中有二十句，前之十入是自利行、後十始終是利他行。 何故自利名之為入，利他之行說為始終？ 答：但入、始終義一無別，語入其必從始至終，論其始終必有所入，為分兩行各隨一義。 就入及始終二十句內，各初一總、餘句別。 第七中復有善根能為出世間因者，地中加行善根等也。 又始終內，經脫第二句。 又論言阿含者，有九種：一行教相對。 音聲言教名為阿含，一切功德說以為證，猶下說中字義兩藏是也。 二位地相對。 解行已前依教修行名為阿含，初地已上說之為證，猶下解脫第二請中歎眾是也。 地前所起聞思修等名阿含淨，初地已上一切行德通名證淨。 三修成相對。 一切地中聞思修慧報生識智，此等四心緣照之解名曰阿含，真智出言說以為證，故下論言「聞思修等是則可說，以可說故名為阿含； 地智離文，名之為證。 」四真偽相對。 一切地真偽合修名曰阿含，捨偽契實名之為證，猶下所明義說二大，說大阿含，方便修也； 義大是證，行成就也。 五相實相對。 世間修中得彼證相名阿含，契本實相名之為證，猶下所說增上妙法光明法門，增上是證、光明是教也。 六體德相對。 就彼離相所成行中，無始法性本隱今顯名之為證，依本所成方便行德，依教修生名為阿含，猶下文中鍊金所況，金體喻證、環釧嚴具喻於阿含。 七體用相對。 前體及德相從為證，依此所起隨順世間教智之用名為阿含，猶下文中珠光明等所況法是，珠輪等淨喻於證體、光焰等喻於阿含。 八自分勝進相對。 自分所成體德及用皆名為證，能受佛教稱曰阿含，猶下文中歎金剛藏二力是也，妙智及辯名為證力、於佛教法念堅淨慧名阿含力。 九約詮就實相對。 真智之體說以為證，即此證體約言分十名為阿含，猶下文中虛空跡處所況法是，虛空平等喻地證智，故下論言「字身住處證智所攝。 」空中之跡喻地阿含，故下論言「非無地智名句字身，名句字身是阿含法也。 」此之阿含及證，通上及下，可准思攝。 餘相知之。 第三加相文內謂口意身，口則勸說以增力、意則冥被以加威、身則摩頂而令覺。 何故先口次意後身？ 乘前諸佛顯加所為，因則勸說，故先明口，身摩則起理宜在後，意無此義據中而說。 口加中有二：初總、次別。 又身淨中，經脫佛盡一句。 第二意加，文有二十句：初之十句正明意加、後十解釋偏加所以。 何故就意解釋偏加，餘不如是？ 意是加本，故就釋之。 又前口加有其自他二力辯才，意加亦爾。 前十正加明其他力，後十釋加顯其自力，故此釋之。 就前文內，初無畏身亦總亦別，通攝十句為無畏身，所以通是總別。 於中別分，初之一句顯色身勝是故名別，餘之九句一向是別。 又此中論法成者，依《相續解脫經》中有四種成：一以有成，因緣名相言說諸法得成； 二所作成，一切所作各有成辦； 三者法成，一切諸法性相成立； 四者助成，以智言說助成諸法。 今言緣者，是彼以有成也。 以有因緣諸法得成，故名為緣。 法者，即是彼中法。 成作者，是彼所作成也。 成者，即是彼中助成也。 又三種同相智者，釋不一種。 依《金剛仙論》，知一切法皆無常苦及與無我也。 依別翻論，知一切法自相同相不二相，謂世諦真諦一實諦也，又知空無相願也。

Within the section on the empowerment, there are three parts: first, because he enters samādhi, all buddhas simultaneously bestow empowerment; second, from "desiring to proclaim all..." onwards, the purpose of the empowerment is explained; third, from "Vajragarbha, you should speak..." onwards, the characteristics of the empowerment are manifested. / Within the first part, there are three sections: first, the buddhas, wishing to bestow empowerment and praise, all manifest their bodies; / second, from "with one voice praised..." onwards, the buddhas simultaneously praise him, responding to his prior entry into absorption and revealing his realization and capability to teach; / third, from "in this manner, in the ten directions..." onwards, the buddhas show that they have already empowered him, responding to his prior entry into absorption so that he receives the buddhas' power, and also explaining the reason he received the empowerment. / Furthermore, the phrase "because of displaying multiple buddhas" means that multiple buddhas have identically realized this Dharma. / The rest of the text should be understood in accordance with the Treatise. / Second, the text on the purpose: first, explaining the purpose of the empowerment with respect to the bhūmi dharmas; second, from "namely, to cause them to enter wisdom..." onwards, explaining the purpose of the empowerment with respect to the persons to be transformed. / Furthermore, "seeing, knowing, attaining, and realizing": the first two are understanding through contemplation, and the latter two are understanding through practice. / Seeing is the beginning, and knowing is the end; attaining is the beginning, and realizing is the end. / Furthermore, "faith and delight, attaining and realizing" is also the same as above; however, because it concerns those who have not yet attained and are heading toward attainment, the name "faith and delight" is assigned. / In explaining the purpose with respect to persons, there are twenty phrases: the first ten "entries" are practices for one's own benefit; the latter ten "from beginning to end" are practices for benefiting others. / Question: Why are those for self-benefit called "entry," while the practices for benefiting others are described as "from beginning to end"? / Answer: Simply because the meanings of entry and of beginning-to-end are one and not different: speaking of entry, it must proceed from beginning to end; discussing its beginning and end, there must be something entered. To differentiate the two practices, each follows one meaning. / Within the twenty phrases of entry and of beginning-to-end, each first phrase is general, and the remaining phrases are specific. / In the seventh, that there are again roots of good that can serve as causes for transcendence of the world refers to the preparatory roots of good within the bhūmis and so forth. / Furthermore, within "from beginning to end," the sūtra text omits the second phrase. / Furthermore, when the Treatise speaks of āgama, there are nine pairs: / First, the contrast between practice and teaching. / Vocal teachings are called āgama, while all virtues are said to be realization; this is just like the two treasuries of letters and meanings spoken of below. / Second, the contrast between stations and stages. / Cultivating practice based on teaching prior to the stage of understanding and practice is called āgama, while from the initial bhūmi upward is spoken of as realization; this is just like the praise of the assembly in the second request of Mokṣa below. / The hearing, contemplation, cultivation, and so forth that arise before the bhūmis are called the purity of āgama; all virtuous practices from the initial bhūmi upward are collectively called the purity of realization. / Third, the contrast between cultivation and accomplishment. / In all bhūmis, the understanding of the reflective illumination of these four minds—the wisdoms of hearing, contemplation, and cultivation, and the karmically born conscious knowledge—is called āgama, while true wisdom transcending speech is realization. Therefore the Treatise below says: "Hearing, contemplation, cultivation, and so forth are indeed preachables, and because they are preachables they are called āgama; / the wisdom of the bhūmis transcends letters, and this is called realization." / Fourth, the contrast between the real and the provisional. / The combined cultivation of the real and the provisional in all bhūmis is called āgama, while abandoning the provisional to accord with the real is called realization; this is just like the two great aspects of meaning and teaching explained below, where the great aspect of teaching is āgama, the practice of skillful means; / and the great aspect of meaning is realization, the accomplishment of practice. / Fifth, the contrast between characteristics and reality. / In mundane cultivation, attaining those characteristics of realization is called āgama, while according with the fundamental true reality is called realization; this is just like the illuminated Dharma-gate of the supreme wondrous Dharma explained below, where "supreme" is realization and "illumination" is teaching. / Sixth, the contrast between essence and virtue. / In that practice accomplished by transcending characteristics, the beginningless Dharmatā, originally concealed and now revealed, is called realization; the virtuous practices of skillful means accomplished based on the fundamental, cultivated and produced based on teaching, are called āgama. This is just like the metaphor of refining gold in the text below, where the gold essence illustrates realization and the bracelets and ornaments illustrate āgama. / Seventh, the contrast between essence and function. / The preceding essence and virtue taken together are realization; the function of teaching and wisdom that accords with the mundane world arising based on this is called āgama. This is just like the dharmas illustrated below by the light of the wish-fulfilling jewel, where the purity of the jewel wheel and so forth illustrates the essence of realization, and the radiance and flames illustrate āgama. / Eighth, the contrast between one's own share and superior progress. / The essence, virtue, and function accomplished within one's own share are all called realization, while being able to receive the Buddha's teaching is designated āgama. This is just like the praise of Vajragarbha's two powers below, where wondrous wisdom and eloquence are called the power of realization, and the resolute and pure wisdom of mindfulness regarding the Buddha's teaching is called the power of āgama. / Ninth, the contrast between following designation and approaching reality. / The essence of true wisdom is spoken of as realization; dividing this very essence of realization into ten according to words is called āgama. This is just like the dharma illustrated by traces in empty space in the text below, where the equality of empty space illustrates the realized wisdom of the bhūmis. Therefore the Treatise below says: "The locus where the bodies of syllables abide is subsumed under realized wisdom." / The traces in empty space illustrate the āgama of the bhūmis; therefore the Treatise below says: "It is not that there are no names, phrases, and bodies of syllables of the bhūmi wisdom; names, phrases, and bodies of syllables are the dharma of āgama." / This āgama and realization run through above and below, and can be understood and subsumed accordingly. / The remaining aspects should be understood. / Within the third text on the characteristics of empowerment, they refer to mouth, mind, and body: the mouth exhorts him to speak so as to augment his power; the mind secretly protects him so as to bestow authority; the body touches his head so as to make him awaken. / Why first the mouth, next the mind, and then the body? / Availing himself of the preceding buddhas' display of the purpose of empowerment, he accordingly exhorts him to speak; therefore the mouth is explained first. When the body touches him he then arises, which in principle should come after; the mind has no such sequence and is explained in the middle. / Within the oral empowerment, there are two parts: first, general; second, specific. / Furthermore, in "purity of body," the sūtra text omits the phrase "exhaustion of buddhas." / The second, mental empowerment, contains twenty phrases: the first ten phrases directly explain the mental empowerment; the latter ten explain the reason for the specific empowerment. / Why is the specific empowerment explained with respect to the mind, while the others are not like this? / The mind is the root of empowerment, therefore it is explained here. / Furthermore, the preceding oral empowerment possesses the two powers of eloquence, one's own and the other's; the mental empowerment is also like this. / The first ten on direct empowerment explain the other's power; the latter ten explaining the empowerment reveal one's own power; therefore it is explained here. / Within the preceding text, the initial "fearless body" is both general and specific: collectively subsuming the ten phrases constitutes the fearless body, and this is why it is both general and specific. / In dividing it specifically: the first phrase reveals the excellence of the form body and is therefore called specific; the remaining nine phrases are strictly specific. / Furthermore, concerning the Treatise's "accomplishment of dharmas," according to the Sandhinirmocana-sūtra, there are four kinds of accomplishment: first, accomplishment through existence, where all dharmas are accomplished through causes, conditions, names, and verbal conventions; / second, accomplishment of what is to be done, where all deeds are each achieved; / third, accomplishment of dharmas, where the natures and characteristics of all dharmas are established; / fourth, accomplishment through assistance, where through wisdom and speech one assists in accomplishing all dharmas. / Now, "conditions" refers to that accomplishment through existence. / Because all dharmas are accomplished through causes and conditions, it is called "conditions." / "Dharmas" is precisely "dharmas" therein. / "Accomplishment of action" is that accomplishment of what is to be done. / "Accomplishment" is that accomplishment through assistance. / Furthermore, regarding the "wisdom of the three identical characteristics," the explanations are not uniform. / According to the Commentary of Vajrarṣi, it is knowing that all dharmas are impermanent, suffering, and non-self. / According to another translated treatise, it is knowing the self-characteristic, common characteristic, and non-dual characteristic of all dharmas, which refers to saṃvṛti-satya, paramārtha-satya, and the one true reality; or again, knowing emptiness, signlessness, and wishlessness.