大方廣佛華嚴經搜玄分齊通智方軌 3.8.4

3.8.4

文意趣者，其經法勝力加其聞者，乃至若火劫盡時由得聞經。 論言等者，等餘二災並得聞也。 問：彼云何聞？ 答：彼天先從佛聞，今為說也。 此在極為言，非局此時也。 龍中先有經，故引之耳。 又三漸次者，即加行正體，後得三智也。 此可准思攝之。 亦可教證不住耳。 第二「爾時金剛藏菩薩」下示說分齊令眾正知。 就此經中，初集經者明金剛藏將說之相并顯說意，後正明其所說偈辭。 就前文中，初示說相，觀察表說。 內心照察名之為觀，亦可目眄說之為觀。 顯己無偏，故觀十方。 下明說意可知。 金剛藏有二意故說偈：一自顯有智堪說，拂遣大眾何因之疑； 二彰己不畏大眾不堪聽聞，拂去大眾何緣之疑。 問：眾有何益？ 答：有二義故益。 一義大益，彰實出言唯深是樂，所以獲益。 二說教大，得聞在今，是以歡悅深生正信。 就偈文內，有十三偈半：初七偈半明其義大、後有六偈明其說大。 就義大文中，文分為二：初三偈半顯其佛法、次四行偈舉彼佛法顯地出言。 今為明地，何須顯彼佛法微妙？ 以地在因，辨深義隱； 佛法在果，彰深義顯。 故明佛法，顯地深微。 因之與果高下天殊，云何相顯？ 然此雖復隨人高下，法體不別。 其猶虛空，約尺分異，異即是空，地法像此。 就初文內，初一偈半直彰法微，後之兩偈出微體相，謂二涅槃。 初文有二：初總辨微、二「唯智者」下釋相也。 初文有四：一者是微； 二難知之道； 三非思量，論名非分別； 四名無垢濁，經無此句。 下三句有。 又無垢濁下有四義亦可，難得屬上，無垢向下。 又二向並屬，可思准之。 初觀解清淨、二「智者」下行證契真、三「自性」等下體性清淨。 四「不滅」等下德用自在。 此依論辨，經亦同然也。 又有世間智慧，隨聞明了知； 下舉世智隨文，顯真智不隨聞也。 又論結云：觀解甚微，結不濁。 二依止，結智者等。 理與智為依耳。 三清淨甚微，結自性滅等。 功德等，結不滅不生等。 又第一出世，故不同世間定也； 第二實成，故不同外道； 第三本淨，故不同始淨尊者； 第四即靜恒用，故不同聲聞等也。 餘義可知。 就下兩偈出微體相，文分有二：初有兩句是其同相、後一偈半是不同相。 不同相有二：一何處脫，謂離諸趣； 二有五句，是云何脫。 五句即分為五：一觀解入如，所謂等同涅槃相也； 二對治離障； 三明體德圓備； 四是其法身，常故出矣； 五有一句是其解脫，自體無礙。 又論云非唯初中後前中後取故者，此約智義，非約智事。 義言智起惑次滅耶？ 又智生惑滅耶？ 同時耶？ 此名中耳。 又惑滅次智成耶？ 此悉不可，並有恒生恒不生、恒滅恒不滅等過故。 初中後如緣起性取也。 又如是觀智等者，次第結前不同相方便壞涅槃，五義可知也。 二舉前佛法顯地離言內，於中有四偈：初一偈半舉前二種涅槃以類地法、次一偈半正明地體難說難聞、次有一偈喻難說聞。 前中三句牒前佛法寂滅出言，下有三句顯地難說又復難聞。 又論云地者境界觀者，或名分齊或是所緣耳。 第二說大，文中有六行偈，義分有五：初之一偈三句彰說分齊、次之三句彰已無過勸眾除失、次一偈半顯其說相略而非廣、次有一偈勸眾敬聽彰已善說生眾敬愛、次有一偈顯已得力結說分齊。 又論云但說一分者，謂因分也。 地有二分：一因、二果。 因謂世間方便行修，即加行智分齊也； 果謂出生離相真證，即正證分齊。 真證出言，因相可論，今唯說因故說一分。 又亦可約位也。 因漸成者，謂聞思等非頓漸成故云也。 又約資成之義，此有二義：一資成其因、二資成其證。 教說修中有二者，一真心究竟成德滿足故云也、二者觀修者真心離妄內照法界故名也。 此二與後得正說相應，故名教說也。 不相應義屬義大耳。 餘文可知。

As for the purport of the text, the superior power of the Dharma of this sūtra empowers those who hear it, even to the extent that when the fire kalpa is exhausted, one can still hear the sūtra. When the treatise says "and so forth," it means that through the other two disasters, one is also able to hear it. Question: How do they hear it? Answer: Those devas previously heard it from the Buddha, and now it is expounded for them. This is spoken with regard to the extreme limit and is not restricted to this time alone. Among the nāgas there was already the sūtra, hence it is cited. Furthermore, the "three gradations" are precisely the three jñānas: the preparatory, the fundamental, and the subsequently attained. This may be inferred and understood accordingly. Alternatively, they may simply be the doctrinal, the realized, and the non-abiding. Second, from "At that time Vajragarbha Bodhisattva" onward, he demonstrates the scope of the exposition to cause the assembly to have right knowledge. In this sūtra, first, the compiler of the sūtra clarifies the indications that Vajragarbha is about to speak and reveals the intention of the exposition; thereafter, he directly clarifies the verse utterances spoken by him. In the former text, first, he demonstrates the mode of exposition, where observing signifies exposition. Inner illumination and scrutiny are called "observation"; looking around with the eyes can also be called "observation." To manifest his own lack of bias, he observes the ten directions. Below, the clarification of the intention of the exposition can be understood. Vajragarbha speaks the verses with two intentions: first, to demonstrate personally that he possesses the wisdom capable of speaking, thereby dispelling the assembly's doubt as to "by what cause"; second, to show that he does not fear that the assembly is incapable of listening and hearing, thereby dispelling the assembly's doubt as to "by what condition." Question: What benefit does the assembly have? Answer: They benefit on account of two meanings. First, the great benefit of the meaning: demonstrating that reality transcends words, and that only the profound is delightful; therefore they obtain benefit. Second, the greatness of the taught doctrine: that they are able to hear it now, and so they rejoice and deeply give rise to right faith. Within the verse text, there are thirteen and a half verses: the first seven and a half verses clarify the greatness of its meaning; the subsequent six verses clarify the greatness of its exposition. Within the text on the greatness of the meaning, the text is divided into two: the first three and a half verses reveal the Buddha-Dharma; the subsequent four verses adduce that Buddha-Dharma to reveal that the bhūmis transcend speech. Now, in order to clarify the bhūmis, why is it necessary to reveal the wondrous subtlety of that Buddha-Dharma? Because while the bhūmis are in the cause, articulating their profound meaning is concealed; whereas the Buddha-Dharma is in the fruit, demonstrating its profound meaning is manifest. Therefore, clarifying the Buddha-Dharma reveals the profundity and subtlety of the bhūmis. Between cause and fruit, the high and the low are as different as heaven and earth; how could they reveal each other? However, although this accords with the high and low of persons, the fundamental nature of the Dharma does not differ. It is just like empty space, which is differentiated according to feet and inches: the difference is itself empty space, and the dharmas of the bhūmis are like this. Within the first text, the first one and a half verses directly manifest the subtlety of the Dharma; the subsequent two verses bring out the nature and characteristics of this subtlety, namely the two nirvāṇas. The first text has two parts: first, a general explanation of subtlety; second, from "Only the wise" onward, an explanation of its characteristics. The first text has four points: first, it is subtle; second, it is a path difficult to know; third, it is beyond conceptualization, which the treatise calls non-conceptualizing; fourth, it is called untainted and undefiled, though the sūtra lacks this phrase. The lower three phrases possess it. Furthermore, it is also permissible that below "untainted and undefiled" there are four meanings: "difficult to attain" belongs to the preceding, and "untainted" faces downward. Or both directions may apply; this may be reflected upon and determined. First is the purity of contemplative understanding; second, from "the wise" onward, the practice and realization accord with the real; third, from "own-nature" and so forth downward, the intrinsic nature is pure; fourth, from "neither ceasing" and so forth downward, the virtuous functions are unimpeded. This is distinguished according to the treatise, and the sūtra is likewise the same. Furthermore, there is worldly wisdom, which clearly understands in accordance with what is heard; below, worldly wisdom is adduced as following the text to reveal that true wisdom does not follow what is heard. Moreover, the treatise concludes: contemplative understanding is extremely subtle, concluding "not defiled." Second, reliance concludes "the wise" and so forth; the principle and wisdom serve as mutual reliance. Third, purity is extremely subtle, concluding "intrinsic cessation" and so forth. Merits and so forth conclude "neither ceasing nor arising" and so forth. Furthermore, the first is supramundane, and thus unlike worldly absorption; the second is genuinely accomplished, and thus unlike the non-Buddhists; the third is fundamentally pure, and thus unlike the venerable ones whose purity is newly initiated; the fourth is quiescence with constant function, and thus unlike the śrāvakas and so forth. The remaining meanings can be understood. Regarding the subsequent two verses that bring out the nature and characteristics of subtlety, the text is divided into two: first, two phrases are its common characteristics; subsequently, one and a half verses are the uncommon characteristics. The uncommon characteristics have two parts: first, from where is one liberated, meaning departure from the destinies; second, five phrases that show how one is liberated. The five phrases are divided into five: first, contemplative understanding entering into suchness, the so-called state equal to the characteristics of nirvāṇa; second, applying antidotes to abandon obstacles; third, clarifying the complete perfection of the virtues of the essence; fourth, the dharmakāya, which transcends because it is eternal; fifth, one phrase that is its liberation, intrinsically unobstructed. Furthermore, regarding what the treatise says about "not being grasped solely by beginning, middle, and end, or prior, middle, and posterior": this pertains to the principle of wisdom, not the phenomenal functioning of wisdom. In terms of principle, does wisdom arise and affliction then cease? Or does wisdom arise as affliction ceases? Or are they simultaneous? This is called the "middle." Or does affliction cease and wisdom then become accomplished? None of these is acceptable, for all entail errors such as eternal arising, eternal non-arising, eternal cessation, or eternal non-cessation. The beginning, middle, and end are grasped like the nature of dependent origination. Furthermore, regarding "such contemplative wisdom" and so forth: it sequentially concludes the previous five meanings of nirvāṇa destroyed by upāya among the uncommon characteristics, which can be understood. Second, within the adducing of the Buddha-Dharma to reveal that the bhūmis transcend speech, there are four verses: the first one and a half verses adduce the previous two kinds of nirvāṇa to assimilate them to the dharmas of the bhūmis; the subsequent one and a half verses directly clarify that the essence of the bhūmis is difficult to speak of and difficult to hear; the next verse uses an analogy for the difficulty of speaking and hearing. Within the former, three phrases reiterate the aforementioned Buddha-Dharma as quiescent and transcending speech, and below are three phrases revealing that the bhūmis are difficult to speak of and difficult to hear. Furthermore, when the treatise says "the bhūmi is the contemplation of the sphere," it is either called the division or the objective referent. Second, the greatness of the exposition: in the text there are six verses, which in meaning are divided into five: the first verse and three phrases manifest the scope of the exposition; the next three phrases manifest that he himself is without fault and exhort the assembly to eliminate errors; the next one and a half verses reveal that the mode of exposition is abridged and not broad; the next verse exhorts the assembly to listen respectfully, manifests that he expounds well, and generates respect and love in the assembly; the next verse manifests that he has obtained power and concludes the scope of the exposition. Furthermore, when the treatise says "only speaking one portion," it refers to the causal portion. The bhūmis have two portions: first, the cause; second, the fruit. The cause refers to the cultivation of worldly upāya practices, which is the scope of preparatory wisdom; the fruit refers to the true realization arising transcendent of marks, which is the scope of right realization. When true realization transcends words, the causal characteristics can be discussed; now, because only the cause is spoken of, it says "speaking one portion." Moreover, it may also be understood in terms of stages. Being "gradually accomplished through causes" means that hearing, contemplating, and so forth are not accomplished suddenly but gradually; hence it is so stated. Moreover, in terms of the meaning of supporting accomplishment, this has two meanings: first, supporting the cause; second, supporting its realization. In the cultivation of the taught exposition, there are two aspects: first, the true mind ultimately achieving fulfillment of virtues, hence it is so called; second, the contemplation-cultivator's true mind departing from delusion to inwardly illuminate the dharmadhātu, hence the name. These two correspond to the true exposition of subsequent attainment; thus they are named the taught exposition. What does not correspond belongs to the greatness of the meaning. The remaining text can be understood.