大方廣佛華嚴經搜玄分齊通智方軌 4.8

4.8

六釋文者，經文有三：初偈讚生後、二明地體、三偈頌結前。初有十四偈：初十三大眾三業供養、次一解脫請。初文有二：初十二正讚請、次一結供養攝行入上位。初文分二：初三偈諸天總修三業供養，身口意三請也；次九偈是別。別中有三：初一當處天王供養；次有一半明餘天王欲聞法益；次六偈半明天女等承力歎佛三業勝用，二偈半身也、次一口、次三意也。二辨地體中，大判為五：一樂無作行對治差別，治前地樂空心；二彼障對治差別，治此地有相心；三雙行差別，行成相也；四前上地勝差別，校量也；五彼果差別，純熟也。樂無作中，經有三：初總生起、二正釋、三結利益。第二文有二十句，攝為十對，一一對中，皆初明其境界無量、後句明佛無量德業。亦可初句為空中方便智，後句為有中殊勝行也。又論文云「有四障，如五地說」者，取彼不惱生事、安樂生事，憐愍故出，漸令入法。對四化行說四障也。又書論等四障，如論耳。餘文如論。就彼障對治修行勝文，經中有二：一明菩薩觀解方便。此方便中，論有六問：初問所益生；二問所依世界；三問何慧者，其法界法中兩句難可別問，故就能知智慧以問；四以何心者，問根心也；五以何行者，問起行心也，至下解中合舉辨之，有通二義故耳；六問所乘也。二「菩薩如是」下正明修行也。有五句：初所標、二辨意、三明分齊、四出體、五成對治義也。雙行文中有四：一二行雙無間、二信勝、三能作大義。此文有四：初立、二責、三略答、四廣辨。四菩提分差別，此中經文脫四家一句，餘文如論。彼前上勝，文有二：一勝前六地；二「何以故」下明勝上，勝上三地。前中先略辨相，成解脫月問。二金剛藏答。答中，初先通對諸地彰此為勝、二「何以故」下別對諸地顯此為勝。此別答有二：初問、次答。答中分二：一總、次別。二釋勝上中有二：一明此地勝過於後；二「解脫月」下因前所論乘，明諸地染淨之相。初中分二：初責、次答。答內分三：初法、次喻、後合。餘文可知。二乘明染淨中有二：初問、次答。答中有二：一通辨、二約七地別明分齊。初通中有三，謂法、喻、合，三文可知。二別辨，文有三：立、責、答也。就彼果勝文中，初一業勝，文有三：初總、次別、三結。此經結文中脫一句，別文有四如論。二三昧勝中，初總、次別、三總結之。經脫總句，餘如論也。三過地勝中，分文有三：一行修善巧故過、二作業廣大故過、三行修勝入故過。初中分二：初牒前起後、二別解義。第二過中，初正辨過義、二「解脫月」下顯過分齊。此有二：初問、次答。答有三：法、喻、合也。餘文可知。得勝行，文有二：初明三昧勝、次發起勝。初文有二：初問、次答。答文有法、喻、合三文。發起勝中，初結前生後、次正明發起勝行。又此論文中總為八句：初一自利行。現身世間是殊勝行，深心涅槃是方便智。下利他中，初三順凡、次一轉小、次二隨魔、後一轉凡。眷屬圍遶是殊勝行，心常遠離是方便智，諸句例然。願取有者，為首之化必由願也。家不斷者，示有愛染之事也。遠離使者，離使性也。入行者，能轉二乘上入佛知。資生行者，示有飲食睡眠等也。退行者，示老病等也。言轉行者，轉諸凡大煩惱心也。見貪轉者，轉其見惑也。障礙轉者，無明不了名障礙，今轉滅也，五明智治之耳。貪轉者，轉貪結也。菩薩現受勝五欲處而不著，令諸天等捨自所欲故也。地果文中，三果如上。調柔果中，文還有四：一調柔行相、二教智淨、三別地德、四結地相。調柔行中還初法說、次喻、後合。法中，初多見諸佛、次能練行、後所練淨，餘文可知。三重頌，有二：初明說意、次正偈頌。偈有四十二，分文有七：初九頌無作行、次三彼障對治、次六頌雙行、次十一頌前上地勝、次八雙行果、次四頌調柔等、次一結歎也。

Sixth, in explaining the text, the sūtra text has three parts: first, verses praising [the preceding] and introducing the subsequent; second, clarifying the essence of the bhūmi; third, verses summarizing the preceding. The first part has fourteen verses: the first thirteen concern the three karmic offerings by the great assembly, and the next one is the request by Vimukticandra. The first passage has two parts: the first twelve properly praise and request, and the next one concludes the offerings and gathers the practices to enter the superior stage. The first passage is divided into two: in the first three verses, the devas collectively practice the offerings of the three karmas, which are the three requests of body, speech, and mind; the next nine verses are specific. Within the specific, there are three: the first one is the offering by the deva king of that very realm; next, one and a half clarify that the other deva kings desire to hear the benefit of the Dharma; the next six and a half verses clarify that the devānganās and others rely on spiritual power to praise the superior functions of the Buddha's three karmas—two and a half verses on the body, the next one on speech, and the next three on mind. Second, in distinguishing the essence of the bhūmi, it is broadly divided into five: first, the distinction of the antidote of delighting in unconditioned practice, which remedies the mind delighting in emptiness of the previous stage; second, the distinction of the antidote to its obstacles, which remedies the mind with characteristics of this stage; third, the distinction of dual practice, which is the mark of accomplished practice; fourth, the distinction of superiority over preceding and subsequent stages, which is comparative evaluation; fifth, the distinction of its fruits, which is pure maturity. In [the section on] delighting in the unconditioned, the sūtra has three: first, a general introduction; second, the proper explanation; third, concluding the benefits. The second text has twenty phrases gathered into ten pairs: in each pair, the initial phrase clarifies that its realm is immeasurable, and the subsequent phrase clarifies the Buddha's immeasurable virtues and activities. One may also take the initial phrase as the wisdom of upāya in emptiness, and the subsequent phrase as the superior practice in existence. Furthermore, as the Treatise states, 'There are four obstacles, as explained in the Fifth Stage,' this refers to: matters of not vexing sentient beings, and matters of bringing peace and happiness to sentient beings, emerging out of compassion to gradually lead them into the Dharma. The four obstacles are stated corresponding to the four transformative practices. Furthermore, the four obstacles in other texts and commentaries are as found in the Treatise. The rest of the text is as in the Treatise. Regarding the text on the superior cultivation of the antidote to its obstacles, the sūtra has two: first, clarifying the bodhisattva's contemplative understanding of upāya. In this upāya, the Treatise has six questions: first, asking about the beings benefited; second, asking about the world relied upon; third, asking what wisdom—since within the dharmadhātu dharma the two phrases are difficult to inquire into separately, it inquires in terms of the wisdom that can cognize it; fourth, asking with what mind, which inquires into the root mind; fifth, asking with what practice, which inquires into the mind initiating practice, which will be brought together and distinguished in the explanation below because it applies to both senses; sixth, asking what vehicle is mounted. Second, from 'A bodhisattva thus...' downward, it properly clarifies cultivation. It has five phrases: first, what is indicated; second, distinguishing the intent; third, clarifying the division; fourth, bringing out the essence; fifth, establishing the meaning of the antidote. In the text on dual practice, there are four: first, the uninterrupted duality of the two practices; second, superior faith; third, being able to accomplish the great purpose. This text has four: first, positing; second, challenging; third, brief answer; fourth, extensive distinction. Fourth, the distinctions of the factors of bodhi; here, the sūtra text lacks one phrase on the 'four abodes', and the rest of the text is as in the Treatise. Regarding its superiority over preceding and subsequent [stages], the text has two: first, superiority over the preceding six stages; second, from 'Why is that?' downward, clarifying superiority over the subsequent, being superior to the three subsequent stages. In the former, it first briefly distinguishes the marks, forming Vimukticandra's question. Second, Vajragarbha answers. In the answer, first it generally points out that this [stage] is superior in contrast to all stages; second, from 'Why is that?' downward, it specifically shows that this is superior in contrast to all stages. This specific answer has two: first, the question; next, the answer. The answer is divided into two: first, general; next, specific. Second, in explaining superiority over the subsequent, there are two: first, clarifying that this stage is superior to the subsequent; second, from 'Vimukticandra' downward, based on the vehicle discussed previously, clarifying the aspects of defilement and purity of the stages. In the former, it is divided into two: first, the challenge; next, the answer. The answer is divided into three: first, the dharma; next, the metaphor; finally, the application. The rest of the text can be known. Second, on the vehicle clarifying defilement and purity, there are two: first, the question; next, the answer. The answer has two: first, general distinction; second, specifically clarifying the division with respect to the Seventh Stage. In the first general one, there are three, namely dharma, metaphor, and application, which three texts can be known. The second, specific distinction, has three texts: positing, challenging, and answering. Regarding the text on the superiority of its fruit, first, the superiority of karma has three texts: first, general; next, specific; third, conclusion. The conclusion of this sūtra lacks one phrase; the specific text has four, as in the Treatise. Second, in the superiority of samādhi, first is general, next specific, third summarizing it. The sūtra lacks the general phrase; the rest is as in the Treatise. Third, in the superiority of surpassing the stages, the text is divided into three: first, surpassing because cultivation of practice is skillful; second, surpassing because the karma performed is vast; third, surpassing because cultivation of practice enters superiorly. In the first, there are two: first, taking up the preceding to introduce the subsequent; second, specifically explaining the meaning. In the second surpassing, first it properly distinguishes the meaning of surpassing; second, from 'Vimukticandra' downward, it reveals the division of surpassing. This has two: first, the question; next, the answer. The answer has three: dharma, metaphor, and application. The rest of the text can be known. Obtaining superior practice has two texts: first, clarifying superiority of samādhi; next, superiority of initiation. The first text has two: first, the question; next, the answer. The answer has three texts: dharma, metaphor, and application. In superiority of initiation, first it concludes the preceding to introduce the subsequent; next, it properly clarifies the initiation of superior practice. Furthermore, in the text of this Treatise, there are eight phrases in total: the first is practice for one's own benefit. Manifesting the body in the world is the superior practice, while having a deep mind in nirvāṇa is the wisdom of upāya. In the subsequent practice of benefiting others, the first three accord with ordinary beings; the next one converts the hīnayāna; the next two conform with māras; the last one converts ordinary beings. Being surrounded by a retinue is the superior practice, while the mind being constantly detached is the wisdom of upāya; the other phrases are similar. 'Vowing to take up existence' means that transformation at the forefront must stem from vows. 'The household being uninterrupted' shows the matter of having attachment. 'Distant from the contaminants (anuśaya)' means departing from the nature of the anuśaya. 'Entering practice' means being able to convert the two vehicles so that they advance into the Buddha's knowledge. 'Practices of supporting life' shows having food, drink, sleep, and the like. 'Declining practice' shows having old age, sickness, and the like. Saying 'transformative practice' means transforming the great afflicted minds of ordinary beings. 'Transforming the view of greed' means transforming the delusion of views. 'Transforming obstacles' means that non-cognition through ignorance is called an obstacle, which is now transformed and eradicated; it is remedied by the wisdom of the five sciences. 'Transforming greed' means transforming the bond of greed. The bodhisattva manifests receiving superior realms of the five desires without clinging, in order to make the devas and others abandon their own desires. In the text on the fruit of the stage, the three fruits are as above. In the fruit of pliancy, the text also has four: first, the mark of pliant practice; second, the purity of teaching and wisdom; third, the virtues of the specific stage; fourth, concluding the marks of the stage. In pliant practice, there is again first the exposition of dharma, next the metaphor, and finally the application. In the dharma, first is seeing many buddhas, next being able to smelt practice, and last what is smelted and purified; the rest of the text can be known. Third, the reiterative verses have two: first, clarifying the intention of the exposition; second, the proper verses. There are forty-two verses, divided into seven parts: the first nine versify unconditioned practice; the next three, the antidote to its obstacles; the next six versify dual practice; the next eleven versify superiority over preceding and subsequent stages; the next eight, the fruit of dual practice; the next four versify pliancy and so forth; the next one is the concluding praise.