大方廣佛華嚴經搜玄分齊通智方軌 3.8.2

3.8.2

又六正見者是能知智，依《金剛仙》論：一真實義正見，能知理法； 二行正見，能知行法。 此二教旨。 三教正見，能知教法； 四離二邊正見，知前理法不同情取； 五不思議正見，知前行法成德出情； 六根欲性正見，知前教法說隨物心也。 第二釋所為中，初何以故責； 次答，文有二：初一總、後九別。 又佛法欲壞時假餘尊法誦持者，隨壞時何尊教也。 第三身加，文有四句：一不離本、二以神力、三申右手、四摩頂。 經闕初二句。 就釋本分文內有二：初告、次述。 第二文有三：初明願善以為地體、二列十名顯其地相、三舉佛同讚顯地要勝。 此三之中皆各有二。 初地體內，初一句總、二「無有過」下別，餘如論辨。 第二相中文別有二者，初問； 次答，文有三：初立，有二； 次列，有二； 三結。 第三段文別二者，初我不見者，舉佛同歎，顯地要勝； 二「何以故」下彰地要勝，釋顯諸佛同歎所由。 此文有二：初問、次答。 答文有四句：初句舉此證行釋佛同歎； 第二句非但是彼出世所證，亦是世間方便所行； 三所謂一句顯前第二光明法門； 四「諸佛子」下顯前第一增上妙法。 此約論中經本科也，餘文可知。 又論云決定者，依《地持》有三種：一種性決定為定佛種、二解行決定定發心、三證決定定得法故，此即第三也。 又善決定者，初辨善決定隨來。 次決定者，辨決定義，善字隨來，就善釋決定義也。 三勝善決定中，依論合有四義釋：初一總、後三別。 三中謂證、助、不住也。 又解：初理、次智、第三位及教法、四約相即無漏亦即助道，准思攝也。 依《大品經論》有三乘十地名：一乾慧地、二性地、三八人地、四見地、五薄地、六離欲地、七已作地、八辟支佛地、九菩薩地、十佛地，此十地是一乘所用，是三乘所入也。 此中本分依自義阿含說也。 就請分文中大判有二：一金剛藏說已默住，菩薩及佛咸皆共請； 二「觀察」下示說分齊令眾正知。 前中隨人，分請為三：一解脫月請、二大眾請、三佛加請。 就此三中，初解脫月請內文別三對，皆初說者默違不說、後明啟請。 第一對中，初金剛藏說已默住，後解脫月知眾心疑，為之問請：「仁者堪說，大眾能聞。 何故不說？ 」第二對中，初金剛藏乘前請問，顯己默意以為酬答，以法難說、證信難得故我不說。 解脫乘此，歎眾重請：「我謂仁者更有何意，乃云證信難得不說？ 今此菩薩善淨眾集，有證有信，仁者宜說。 」此第二對。 上來兩對歎人以請。 第三對中，初金剛藏乘前請言舉損以違：「雖此眾淨，餘樂小者聞生疑惑，長受衰惱。 有斯兩損，故我不說。 」解脫月乘此歎法重請：「仁者但說，莫慮眾疑。 諸佛護念令人易解，有說多益，勿懼衰惱。 」然解脫月請義有餘，彼金剛藏違請理盡，於斯絕言，但為重法默待餘請。 初對經中初金剛藏說已默住。 「是時一切」已下明眾心疑解脫為請。 前中兩句，初金剛藏說地名已，牒前起後； 二默不說，正待後請，下眾對此生欲生疑。 就下請中，初明大眾聞名欲義、覩默生疑； 「時大菩薩」下明解脫月知疑為請。 復就前中，初對說名聞已欲義； 「各作是念」下對不分別覩默生疑。 何因者，對彼說人以生疑念。 言何緣者，對其聽眾以生疑念。 第二解脫知疑請中，句別有三：一標請主解脫菩薩、二知眾疑為之啟請、三舉請辭。 請辭偈中文分有五，兩門分別，徵、請分別。 徵者徵默，拂遣眾疑。 請者請說，遂眾心欲。 偈中初二徵問默意； 第三一偈請其宣說； 後之兩偈略無徵請，理應齊有。 二就所歎，說、聽分別。 初偈歎彼說者堪說，為遣大眾何因之疑； 後之四偈歎眾堪聞，為遣大眾何緣之疑。 就聽者四偈中，初之兩偈歎同法眾、次有一偈歎異法眾、後之一偈總歎二眾。 然此亦名同生異生。

Furthermore, the six right views are the wisdom capable of knowing. According to the *Vajra-ṛṣi-śāstra*: First is the right view of real meaning, which can know the phenomena of principle. Second is the right view of practice, which can know the phenomena of practice. These two are the import of the teaching. Third is the right view of teaching, which can know the phenomena of teaching. Fourth is the right view of leaving the two extremes, which knows that the previous phenomena of principle are not grasped through subjective sentiment. Fifth is the right view of the inconceivable, which knows that the previous phenomena of practice achieve virtue and transcend sentiment. Sixth is the right view of faculties, desires, and natures, which knows that the previous phenomena of teaching are spoken in accord with the minds of sentient beings.

In the second section, which explains the purpose, it begins with an interrogation of "why?" Next comes the answer, the text having two parts: the first is general, and the subsequent nine are specific. Furthermore, "at the time when the Buddha-Dharma is about to be destroyed, borrowing the Dharma of another venerable one to recite and uphold" refers to following whatever venerable one's teaching corresponds to the time of destruction.

In the third section, the bodily empowerment, the text has four phrases: first, not departing from the original; second, by spiritual power; third, extending the right hand; fourth, rubbing the crown of the head. The sūtra lacks the first two phrases.

Within the text explaining the fundamental division, there are two parts: first, addressing; next, narrating. In the second text, there are three parts: first, clarifying that the goodness of vows constitutes the substance of the bhūmis; second, listing the ten names to reveal the marks of the bhūmis; third, citing the Buddhas' identical praise to reveal the essential superiority of the bhūmis. Within these three, each has two parts.

Within the first, the substance of the bhūmis, the first phrase is general, and from "without fault" onward is specific; the rest is distinguished as in the *[Daśabhūmivyākhyāna]* commentary. In the second, the marks, the text is divided into two: first, the question; next, the answer. The answer text has three parts: first, the positing, which has two parts; next, the listing, which has two parts; third, the conclusion. In the third section, the text is divided into two: first, "I do not see...", citing the Buddhas' identical praise to reveal the essential superiority of the bhūmis; second, from "why?" onward, revealing the essential superiority of the bhūmis and explaining the reason why the Buddhas identically praise them. This text has two parts: first, the question; next, the answer. The answer text has four phrases: the first phrase cites this realization-practice to explain the Buddhas' identical praise; the second phrase indicates that it is not only what is realized by that supramundane [wisdom], but also what is practiced through worldly expedients; the third, the phrase "namely...", reveals the second luminous Dharma gate mentioned earlier; fourth, from "Sons of the Buddha" onward reveals the first superior and marvelous Dharma mentioned earlier. This aligns with the outline of the root text of the sūtra in the commentary; the remaining text can be understood accordingly.

Furthermore, the commentary states that regarding "certainty," according to the *Bodhisattvabhūmi*, there are three kinds: first, certainty of lineage, which determines the Buddha-lineage; second, certainty of understanding and practice, which determines the arousal of the thought [of enlightenment]; third, certainty of realization, because one definitively attains the Dharma; this is the third. Furthermore, regarding "good certainty": first, explaining "good certainty" follows along; next, regarding "certainty," explaining the meaning of certainty, the word "good" follows along, interpreting the meaning of certainty with respect to "good." Third, within "supremely good certainty," according to the commentary there are four meanings combined in the explanation: the first is general, and the latter three are specific. Among the three, they refer to realization, auxiliary [factors], and non-abiding. Another explanation: the first is principle, the next is wisdom, the third is stage and teaching-phenomena, and the fourth is in terms of marks, which is the uncontaminated, and also the auxiliary path; it should be considered and subsumed accordingly.

According to the commentary on the *Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra*, there are the names of the ten bhūmis of the triyāna: first, the bhūmi of dry wisdom; second, the bhūmi of nature; third, the bhūmi of the eight persons; fourth, the bhūmi of seeing; fifth, the bhūmi of thinning; sixth, the bhūmi of separation from desire; seventh, the bhūmi of what has been done; eighth, the bhūmi of the pratyekabuddha; ninth, the bhūmi of the bodhisattva; tenth, the bhūmi of the Buddha. These ten bhūmis are utilized by the ekayāna and entered by the triyāna. Here, the fundamental division is spoken according to the āgama of its own meaning.

In the text of the division of request, there are broadly two divisions: first, Vajragarbha speaks and then remains silent, and the bodhisattvas and Buddhas all request together; second, from "observing" onward, showing the boundaries of what is to be spoken so that the assembly rightly knows. In the former, dividing according to the person, the request is twofold: first, the request of Mokṣacandra; second, the request of the great assembly; third, the request of the Buddhas' empowerment. Within these three, in the first request of Mokṣacandra, the text is divided into three pairs, in all of which the speaker is initially silent and declines to speak, and afterward the making of the request is clarified.

In the first pair, first, Vajragarbha speaks and then remains silent; afterward, Mokṣacandra knows the doubt in the minds of the assembly and inquires and requests on their behalf: "The benevolent one is capable of speaking, and the great assembly is able to hear. Why do you not speak?"

In the second pair, first, Vajragarbha relies on the previous inquiry and reveals the intention behind his silence as a reply: because the Dharma is difficult to speak, and realization and faith are difficult to attain, therefore I do not speak. Relying on this, Mokṣacandra praises the assembly and requests again: "I thought what other intention the benevolent one might have, that you say realization and faith are difficult to attain and therefore do not speak? Now this bodhisattva assembly gathered here is purely good, possessing realization and possessing faith; the benevolent one should speak." This is the second pair. The two pairs above praise the persons in order to make the request.

In the third pair, first, Vajragarbha relies on the words of the previous request and cites the detriments to decline: "Although this assembly is pure, other sentient beings who delight in the lesser, hearing it, will give rise to doubts and long suffer decline and distress. Because there are these two detriments, therefore I do not speak." Mokṣacandra relies on this to praise the Dharma and repeat the request: "The benevolent one should simply speak, and do not worry about the assembly's doubts. The Buddhas protect and consider them, causing people to understand easily; speaking brings many benefits, so do not fear decline and distress." However, Mokṣacandra's request still leaves room for meaning, while Vajragarbha's declining the request has exhausted reason; here speech is cut off, and he merely remains silent waiting for other requests out of reverence for the Dharma.

In the sūtra for the first pair, first, Vajragarbha speaks and then remains silent. From "At that time, all..." onward, it clarifies the doubts in the minds of the assembly and Mokṣacandra making the request. In the former, there are two phrases: first, Vajragarbha finishes speaking the names of the bhūmis, summarizing what came before and introducing what follows; second, remaining silent and not speaking, precisely waiting for subsequent requests, in response to which the lower assembly gives rise to desire and gives rise to doubt. In the lower request, it first clarifies that the great assembly hears the names and desires the meaning, sees the silence, and gives rise to doubt; from "At that time the great bodhisattva..." onward, it clarifies that Mokṣacandra knows the doubt and makes the request. Furthermore, within the former, first, in response to the speaking of the names, having heard them, they desire the meaning; from "each formed this thought..." onward, in response to the lack of analysis, seeing the silence, they give rise to doubt. "For what cause" refers to giving rise to doubtful thoughts regarding that speaker. Saying "for what reason" refers to giving rise to doubtful thoughts regarding the listening assembly.

In the second section where Mokṣacandra knows the doubt and makes the request, there are three distinct phrases: first, identifying the requester, Bodhisattva Mokṣacandra; second, knowing the assembly's doubt and making the request on their behalf; third, citing the words of the request. The verse of the request is divided into five parts, distinguished through two gates: the distinction of questioning and requesting. Questioning refers to questioning the silence and dispelling the assembly's doubts. Requesting refers to requesting the speaking to satisfy the desire of the assembly's minds. In the verses, the first two verses question the intention of the silence; the third verse requests his proclamation; the latter two verses omit questioning and requesting, though in principle both should be present. Second, in terms of what is praised, it distinguishes between speaker and listener. The first verse praises the speaker as capable of speaking, to dispel the great assembly's doubt regarding the cause; the latter four verses praise the assembly as capable of hearing, to dispel the great assembly's doubt regarding the reason. Within the four verses for the listeners, the first two verses praise the assembly of identical Dharma; next, one verse praises the assembly of different Dharma; the final verse generally praises both assemblies. However, these are also called identical birth and different birth.