大方廣佛華嚴經搜玄分齊通智方軌 4.22

4.22

六釋文者，大判有三：一偈頌生後、二明地體、三以偈結前。初有十九偈：初二明說前地利益也；次有十七辨四眾讚請，初一菩薩供養、次一梵王設供讚歎、次有十四天女讚請、後一解脫請。天女中三：初一半偈總歎佛德；次十一半歎菩薩等具白他德，就此第二文有二，初三半總歎自因殊勝、次有八偈別歎利他果用；次第三攝亂從寂。就別八偈內，初一身業、次六口業、次一意業。就口業中有二：初總歎說自在、二約根辨相。次一約身喻顯，此文有四，聲聞、緣覺、漸、頓等分四，亦可一乘三乘分四也。第二地體中有四差別：一法師方便成就、二智成就、三入行成就、四說成就。初文有三：初牒前起後、二正辨釋、三結入地相，餘文如論。第二智成就中，初牒前起後總辨、二「有漏」下偏廣善法。第三入行文中有三：初總十一門、二別辨、三總結之，餘文如論。初總門中，論主云「依共」者，心稠林是眾法共止故也。名共依者，依此而知耳。次復共者，根、欲、性、深心等四類同，故名共也。經文使難內何處文脫第四句，生難中經脫第二句，習氣難經脫第九句，餘相可知。就說成中有二段：經初總明說成、二「是菩薩化眾生」下別。別辨中義三，經文有四義。三者，一智成就、二口業成就、三法師成就。經文四者，依論分文。又第二法師深妙義一段，經文亦入智、亦入口業，思之可知。口業文有四：初立宗、二「是菩薩」下明辭堅固、三列名、四歷法別釋，餘文如論應知耳。法師成就有四事示現：一持成就，有四：一立宗、二釋、三結、四以廣顯略；二「是菩薩於一佛所」下說成就，此有十句可知；三「是菩薩三千」下問答成就，有四句可知；四「於是中生」下受持成就，此有一句也。問：此受持與前持何別？答：前持是臨說時，後持是初受時耳。二地果文中，二果如上。調柔分四，同前：一調柔行、二教智淨、三別地德、四結說相。前中，初法、次喻、後合。初中，見佛即起行緣、二能練行、三所練淨，餘文可知。三重頌者，初明說意、二正偈頌。頌中四十二半：初四頌法師方便、次四智成就、次十二入行文、次十四半頌說成就、次七三果、次一結歎。說成就內，初一智成就；次四口業成就；次九半法師成就，此內初二持成就、次一說成就、次一問答、次五半受持成就也。

Sixth, explaining the text: broadly divided, there are three [parts]: first, verses giving rise to what follows; second, explaining the essence of the bhūmi; third, concluding what precedes with verses. The first has nineteen verses: the first two explain the benefit of having spoken of the preceding bhūmi; next, seventeen distinguish the four assemblies' praise and request, wherein the first [verse] is the bodhisattvas' offering, the next one is the Brahmā king's presenting offerings and uttering praise, the next fourteen are the devīs' praise and request, and the final one is the request by Vimukticandra. Among the devīs' [verses] there are three [parts]: first, half a verse generally praises the Buddha's virtues; next, eleven and a half verses praise the bodhisattvas and others as fully possessing the virtues of benefiting others, and in this second section there are two parts: the first three and a half generally praise the excellence of their own causes, and the next eight verses individually praise their fruit and function of benefiting others; third, gathering distraction into serenity. Within the eight individual verses: the first is bodily karma, the next six are vocal karma, and the next one is mental karma. In the vocal karma there are two: first, generally praising sovereignty in exposition; second, distinguishing characteristics in terms of faculties. The next one uses the body as a simile for revelation; this text has four: śrāvaka, pratyekabuddha, gradual, and sudden, divided into four; or they may be divided into four by ekayāna and triyāna. In the second [part], the essence of the bhūmi, there are four distinctions: first, the Dharma master's accomplishment of upāya; second, the accomplishment of wisdom; third, the accomplishment of entering into practice; fourth, the accomplishment of exposition. The first section has three: first, taking up what precedes to introduce what follows; second, properly distinguishing and explaining; third, concluding the characteristics of entering the bhūmi; the rest of the text is as in the treatise. In the second, the accomplishment of wisdom: first, taking up what precedes to introduce what follows and generally distinguishing it; second, from "contaminated" onwards, specifically elaborating on wholesome dharmas. In the third, the text on entering into practice, there are three: first, a general eleven gates; second, individual distinctions; third, concluding them generally; the rest of the text is as in the treatise. In the first general gate, where the treatise master says "relying on the common," it is because the dense forest of mind is where the multitude of dharmas dwell together. It is named "common reliance" simply because one knows by relying on this. As for next "further common," faculties, desires, natures, and resolute intentions—these four are of the same category, hence named "common." In the sūtra text, under the difficulty regarding defilements, where is a missing fourth line? Under the difficulty regarding birth, the sūtra misses the second line; under the difficulty regarding latent impressions, the sūtra misses the ninth line; the other characteristics can be known. In the accomplishment of exposition there are two sections: the beginning of the sūtra generally clarifies the accomplishment of exposition; second, from "this bodhisattva transforms sentient beings" onwards, it is specific. In the specific distinction, the meaning is threefold, while the sūtra text has four meanings. The three are: first, accomplishment of wisdom; second, accomplishment of vocal karma; third, accomplishment as a Dharma master. As for the four in the sūtra text, it divides the text according to the treatise. Furthermore, the second section on the profound and wondrous meaning of the Dharma master in the sūtra text also enters into wisdom and into vocal karma; this can be known by contemplation. The text on vocal karma has four: first, establishing the thesis; second, from "this bodhisattva" onwards, clarifying firmness of speech; third, listing the names; fourth, specifically explaining traversing the dharmas; the rest of the text should be known as in the treatise. In the accomplishment as a Dharma master, four matters are demonstrated: first, accomplishment of retention, which has four: 1. establishing the thesis, 2. explanation, 3. conclusion, 4. revealing the concise through the broad; second, from "this bodhisattva in the presence of one Buddha" onwards, accomplishment of exposition, which has ten phrases that can be known; third, from "this bodhisattva, of three thousand" onwards, accomplishment of questions and answers, which has four phrases that can be known; fourth, from "wherein being born" onwards, accomplishment of receiving and upholding, which has one phrase. Question: What is the difference between this "receiving and upholding" and the former "retention"? Answer: The former retention is at the time of approaching exposition, while the latter retention is at the time of first receiving it. In the text on the fruits of the two bhūmis, the two fruits are as above. The pliancy section has four parts, the same as before: first, pliancy practice; second, purification of teaching and wisdom; third, distinctive virtues of the bhūmi; fourth, concluding the characteristics of exposition. In the former, first is the dharma, next the simile, and last the application. In the first, seeing the Buddha immediately gives rise to the conditions for practice; second, the ability to smelt practice; third, that which is smelted is purified; the rest of the text can be known. In the third, the restatement in verse: first, clarifying the intent of exposition; second, the verses proper. In the verses there are forty-two and a half [verses]: the first four versify the Dharma master's upāya; the next four, accomplishment of wisdom; the next twelve, the text on entering into practice; the next fourteen and a half versify the accomplishment of exposition; the next seven, the three fruits; the next one, concluding praise. Within the accomplishment of exposition: the first one is accomplishment of wisdom; the next four are accomplishment of vocal karma; the next nine and a half are accomplishment as a Dharma master; within these, the first two are accomplishment of retention, the next one is accomplishment of exposition, the next one is questions and answers, and the next five and a half are accomplishment of receiving and upholding.