大方廣佛華嚴經搜玄分齊通智方軌 4.81

4.81

四釋文者，此文有四：初序、次正說、三結會證成、四偈誦。序文有三：初舉略顯廣辨說分齊、二「何以故」下嘖、三答。答文意，前對緣故局少也，此體通緣非緣故寬也。亦可前緣修舉體從相故局，此起依相入體故寬也。有此品攝本有修生、修生本有。又前對一品二品機，此即普也。此總約五義：一位、二根、三事、四病、五行等也。文有四：初總辨上說少意、二「愚癡眾生」下別辨隨說意、三「為如是」下結、四佛「子若菩薩」下略出迷惑過失。此廣文意者，前教既大，云何局無一機？答：為煩惱功力其大，小成大損。上雖非小所治，不輕故。若望普賢法界，不名為廣也。此約嗔惑功能辨失。若約一切惑體時，唯是皮、肉、心三惑也。此中有六：一總辨失、二嘖、三略答、四廣釋、五結、六重廣。顯廣有三可知。百障約位，有六：初十信；二「不樂佛法下」十住障；三「離菩薩行」下十行障；四「誹謗佛法」下障十迴向；五「不樂菩薩共住」下初地已上障；六「不順三世佛」即佛地障，此在十地終也。理並通耳。二正說中有三，可知。

Fourth, as for explaining the text, this text has four parts: first, the preface; next, the main exposition; third, concluding the assembly to certify accomplishment; fourth, the verses. The text of the preface has three parts: first, presenting the brief to reveal the vast, distinguishing the scope of the exposition; second, from 'Why is this?' onward, rebuking; third, the answer. As for the meaning of the answer text: previously, facing conditions, it was restricted and limited; here, the essence pervades conditions and non-conditions, and therefore is broad. Alternatively, previously, cultivation through conditions took the essence into marks, and therefore was restricted; here, arising relies on marks to enter the essence, and therefore is broad. There is this chapter which gathers the fundamentally existent into what is produced through cultivation, and what is produced through cultivation into the fundamentally existent. Furthermore, previously it was addressed to capacities of one or two grades; here it is universal. This generally pertains to five meanings: 1. stages; 2. faculties; 3. matters; 4. afflictions; 5. practices and so forth. The text has four parts: first, generally distinguishing the intention of saying little above; second, from 'ignorant sentient beings' onward, specifically distinguishing the intention of speaking according to [capacities]; third, from 'For such' onward, concluding; fourth, from 'Disciples of the Buddha, if a bodhisattva' onward, briefly presenting the faults of delusion. As for the meaning of this broad text: since the previous teaching was already great, how could it be restricted to lacking even a single capacity? Answer: Because the power of affliction is extremely great, small accomplishment causes great harm. Although the above was not what a small [capacity] can cure, it is not slight. If compared to Samantabhadra's dharmadhātu, it is not called broad. This distinguishes faults in terms of the function of the delusion of anger. If in terms of the essence of all delusions, they are solely the three delusions of skin, flesh, and core. Within this there are six: 1. generally distinguishing faults; 2. rebuking; 3. brief answer; 4. broad explanation; 5. conclusion; 6. repeated broadening. Revealing the broad has three parts, as can be known. The hundred obstacles, in terms of stages, have six: first, the ten faiths; second, from 'not delighting in the Buddha-Dharma' onward, the obstacles to the ten abodes; third, from 'departing from bodhisattva practice' onward, the obstacles to the ten practices; fourth, from 'slandering the Buddha-Dharma' onward, the obstacles to the ten dedications; fifth, from 'not delighting in dwelling together with bodhisattvas' onward, the obstacles to the first bhūmi and above; sixth, from 'not according with the buddhas of the three times', which is the obstacle to the Buddha-stage, this being at the end of the ten bhūmis. In principle, they all pervade. In the second part, the main exposition, there are three parts, as can be known.