大方廣佛華嚴經搜玄分齊通智方軌 4.82

4.82

第二文有六十句：初五十因行、次十因中果。前中，初十十信、二十十解已上、三十初地已上、次二十九地十地也，理即通耳。初十中，前七自利法中修信、次三利他中修信也。第二十，初六自行、次三利他行淨、次第十因位淨。第三十智，次第配十地也。第四十巧隨順，可知。第五十直心，前七九地相，於中初二知根、次二知藥、次二知順正證方便、次一除障，後三十地相可知。第六十巧便，初四法身果、次四報身果、次二化身果。次「是故」下結勸修行，有三可知。三證成，可知，有四：初動地雨華，此有二可知；二等通餘方；三十方同證；四復總結也。第四頌中有二：初長行，舉說意以生起；第二正偈誦。偈文有一百二十二行：初二總頌因行所說分齊；次廣歎普賢行德，非誦前文。又亦一行一句即是一德，不須更科也，此可思之。文云與諸如來等者，因果俱無相，因緣作及無作二，發果力等故也。過去即未來二世等者，因此集果義，但三世一相故。十信即諸位也。如是一切但世相入者，即一一世法入現世，不證位成比也。此約三乘別行成。又亦九世自在攝受皆證也，此約普賢自在故爾。因果等法並然，准之。若臨時變化相入等，不在此限，宜可思之。

The second section has sixty sentences: the first fifty are causal practices, and the next ten are the fruits within the cause. Within the former, the first ten are the ten faiths; the [next] twenty are from the ten understandings upward; the [next] thirty are from the first bhūmi upward; and the next twenty are the ninth bhūmi and the tenth bhūmi; their principles are entirely comprehensive. Within the first ten, the first seven cultivate faith within the dharmas of self-benefit, and the next three cultivate faith within benefiting others. In the second ten, the first six are one's own practice, the next three are the purification of practices that benefit others, and the tenth is the purification of the causal stages. The third ten [pertain to] wisdom, consecutively matching the ten bhūmis. The fourth ten are skillful accord, which can be known. The fifth ten are the straightforward mind; the first seven are characteristics of the ninth bhūmi, among which the first two understand the faculties, the next two understand the remedies, the next two understand the expedients for according with correct realization, and the next one removes obstacles; the final three are characteristics of the tenth bhūmi, which can be known. The sixth ten are expedients: the first four are the fruit of the dharmakāya, the next four are the fruit of the saṃbhogakāya, and the next two are the fruit of the nirmāṇakāya. Next, from 'Therefore' onward, it concludes by exhorting practice, which has three [parts] that can be known. The third is the confirmation, which can be known and has four [parts]: first, the shaking of the earth and the raining of flowers, which has two [parts] that can be known; second, its universally reaching other quarters; third, the shared confirmation of the ten directions; and fourth, a further overall conclusion. In the fourth [part], the verses, there are two: first, the prose, which raises the intention of the discourse to introduce it; second, the verses proper. The text of the verses has one hundred and twenty-two lines: the first two summarise the scope expounded concerning the causal practices; next, it extensively praises the virtues of Samantabhadra's practice, rather than versifying the preceding text. Moreover, each line and each sentence is itself a single virtue, requiring no further division; this should be considered. When the text states that [they are] equal to the tathāgatas, it is because cause and fruit are both devoid of marks, and the two [aspects] of causal conditions—the active and the non-active—have equal power in bringing forth the fruit. As for 'the past is the future,' the two periods are equal because, according to this, the cause gathers the fruit, for the three periods are of a single mark. The ten faiths are themselves the various stages. In this way, when all things merely enter into worldly marks, then each and every worldly dharma enters the present period, without yet realizing the stages, constituting an analogy. This is established in terms of the distinct practices of the three vehicles. Furthermore, the nine periods being sovereignly gathered and embraced are all realized as well; this is so in terms of Samantabhadra's sovereignty. The dharmas of cause and fruit are entirely like this; infer accordingly. If it is momentary transformation and mutual penetration, etc., it is not restricted to this; it should be carefully considered.