大方廣佛華嚴經搜玄分齊通智方軌 4.62

4.62

四釋文者，所以青蓮花說者，果不自彰，寔由因花顯也。青蓮花，勝也。所以告蓮花藏者，非因淨藏無由攝受勝果也。此文有二：初序、二「爾時青蓮華承佛」下明正說。序文有三：初會眾疑念，此文有二：初總生念、二出所疑法；二「爾時世尊」下加威與力。三「爾時青蓮華即入」下明入定審法。亦可不入定。所以者？由是果法已自深微，更入定顯，退信解故。為以法深，故但審法界，下二品從此耳。因此料簡上下文中，法界者是何觀境？答：依此經文及《地論》，有二義：一若依《地論》判，即是第一義諦理觀境。此約三乘判。二若依經上下文，即通理事二觀境，其法大通非局，仍位在無為耳。初問中略念十法，為是果法，非思量境，故皆不思也。此十句義有五：初一辨依果、次二問因行、次一問正報果德、次三問佛法身音聲智慧三業德相、下三句問神力自在。第三審法中十句內，初五自利、下五利他也。二「爾時青蓮華」下正說。此品遠答上十句，法身德；次相海答不動一句，報身德；小相答上佛六根佛智二句，化身果。此告青蓮花藏者，深奧之勝器也。答文中分二：初十句總亦則是別，從此句下別。別中略舉三百二十種功德法門以示也。有五：初五十句，答上剎土一問；二「十種出生住持」下五十句，答上淨願及種性二問；三「有十種佛事」下六十句，答上佛出世一問；四「一切諸佛有無礙住」下九十句，答佛三業相三問；五「十種最勝力」下七十句，答上神力作用三問。初五十句中，初十辨行德所依妙住、次十實性隨緣以成十種行德、次十以稱法起行成十方便智、次十巧用隨緣自他德備不失時、次十不思境明境界巧用應機無失故超果獨絕。初十句中，初二辨自分相應行德、次七利他攝化行、次一自他契實平等無二。第二十句中有三：初七明法身功德六根作用、次二明依正二法神通自在、次一明佛因圓等諸佛所證也。第三十句可知。第四十句有二：初二自利、後八利他。第五十句可知。第二五十句中，初三十答上淨願、後「離惡」下二十句答種性。初十，從正智出，後得住持願智之用。此有二，初三自利、後七利他。第二十，以外用依內成，即內德法也。於中初三三業德備，次七三業攝化功德。第三十，由前內德成，實用外彰，獨勝莫加故也。於中初二自利行、次二利他方便、次一自利德滿、次六利他德備。第四十，德彰故淨也。初六自行無染、次四利他處無著。第五十，淨決定故究竟也。初六因行滿淨、次四三身果滿淨。四中初一化，一法、二報。

Fourth, explaining the text: As for why it was spoken by Blue Lotus (Utpalavarṇa / Nīlotpala), the fruit does not manifest by itself; it is indeed revealed through the causal flower. The blue lotus is supreme. As for why it was addressed to Padmagarbha (Lotus-Treasure), without the pure treasure of the cause, there would be no way to receive the supreme fruit. This text has two parts: first, the preface; second, from 'At that time, Blue Lotus, receiving the Buddha['s power]' onward explains the main exposition. The preface text has three parts: first, the assembly generates doubts and reflections, which has two parts: first, generally giving rise to reflections; second, stating the dharmas doubted; second, from 'At that time, the World-Honoured One' onward adds majesty and confers power; third, from 'At that time, Blue Lotus immediately entered' onward explains entering samādhi to examine the dharmas. It may also be that he does not enter samādhi. Why? Because the dharmas of the fruit are already naturally profound and subtle; if he were to enter samādhi again to reveal them, it would cause faith and understanding to regress. Because the dharmas are profound, he merely examines the dharmadhātu; the following two chapters follow this. In connection with this, to evaluate the context above and below: what object of contemplation is the dharmadhātu? Answer: According to this sūtra text and the Daśabhūmivyākhyāna, there are two meanings: First, if judged according to the Daśabhūmivyākhyāna, it is the contemplative object of the principle of paramārtha-satya. This is judged according to the triyāna. Second, if judged according to the sūtra's context above and below, it permeates the contemplative objects of both principle and phenomena; its dharma is broadly pervasive and not restricted, yet its position remains in the unconditioned. In the initial question, ten dharmas are briefly contemplated; because they are dharmas of the fruit and not the domain of discursive thought, they are all inconceivable. The meanings of these ten lines comprise five [topics]: the first line distinguishes the dependent fruit; the next two ask about causal practice; the next one asks about the fruitional virtues of the direct retribution; the next three ask about the marks of virtue in the Buddha's three karmas of dharmakāya, voice, and wisdom; the last three lines ask about the sovereignty of divine power. Among the ten lines in the third [section on] examining the dharmas, the first five are self-benefit, and the latter five are benefiting others. Second, from 'At that time, Blue Lotus' onward is the main exposition. This chapter answers the ten lines above from afar, which are the virtues of the dharmakāya; next, the Ocean of Marks answers the single line on immobility, which are the virtues of the sambhogakāya; Minor Marks answers the two lines on the Buddha's six sense faculties and buddha wisdom above, which are the fruit of the nirmāṇakāya. As for addressing Padmagarbha here, he is a supreme vessel of profound depth. The answering text is divided into two: the first ten lines are general and yet also specific; from these lines onward it is specific. Within the specific, it briefly presents three hundred and twenty dhārmic gateways of virtue to demonstrate them. There are five [sections]: first, fifty lines answer the one question above on the lands; second, the fifty lines from 'ten kinds of arising and sustaining' onward answer the two questions above on pure vows and spiritual lineage; third, the sixty lines from 'there are ten kinds of buddha-work' onward answer the one question above on the Buddha's appearance in the world; fourth, the ninety lines from 'all buddhas have unobstructed dwelling' onward answer the three questions on the marks of the Buddha's three karmas; fifth, the seventy lines from 'ten kinds of supreme powers' onward answer the three questions on the functions of divine power above. Among the first fifty lines, the first ten distinguish the wondrous dwelling upon which the virtue of practice relies; the next ten show the true nature according with conditions to accomplish ten kinds of practice virtues; the next ten show initiating practice in accord with the Dharma to accomplish ten expedient wisdoms; the next ten show skillful function according with conditions, virtues of self and other being complete without missing the proper time; the next ten show the inconceivable sphere, explaining that the skillful functioning of the sphere responds to capacities without failure, so that the transcendent fruit is peerless. Among the first ten lines, the first two distinguish practice virtues corresponding to one's own level; the next seven are practices of benefiting others through gathering and transforming; the last one is self and other tallying with reality, equal and non-dual. In the second ten lines there are three: the first seven explain the dharmakāya's virtues and the functioning of the six sense faculties; the next two explain the sovereign divine powers regarding the two dharmas of dependent and direct [retribution]; the last one explains the Buddha's cause being perfected, equal to what all buddhas have realized. The third ten lines can be known. The fourth ten lines have two parts: the first two are self-benefit, and the latter eight are benefiting others. The fifth ten lines can be known. Among the second fifty lines, the first thirty answer the pure vows above, and the latter twenty lines from 'separating from evil' onward answer spiritual lineage. The first ten emerge from fundamental wisdom, and the subsequent [wisdom] attains the function of vows and wisdom that sustain. Here there are two: the first three are self-benefit, and the latter seven are benefiting others. In the second ten, external function relies on internal accomplishment, which is the dharma of internal virtue. Therein, the first three have the virtues of the three karmas complete, and the next seven are the virtues of gathering and transforming through the three karmas. In the third ten, because the preceding internal virtues are accomplished, true functioning manifests externally, singularly supreme with none exceeding it. Therein, the first two are practices of self-benefit; the next two are expedients for benefiting others; the next one is the perfection of self-benefit virtues; the next six are the completeness of virtues for benefiting others. In the fourth ten, because virtues manifest, they are pure. The first six are one's own practice free of defilement; the next four are non-attachment in the places of benefiting others. In the fifth ten, because purity is definitive, it is ultimate. The first six are the complete purity of causal practice; the next four are the complete purity of the fruit of the three bodies. Among the four, the first is nirmāṇa, one is dharma, and two are saṃbhoga.