大方廣佛華嚴經搜玄分齊通智方軌 4.88

4.88

四釋文者，所以性起問、普賢說者，顯器善勝、法曠周也。此文有三：初序、二「爾時普賢菩薩答」下正說、三「爾時十方」下結說證成。序文有五：初眉間放光發起，有二可知；二「爾時一切大眾」下疑念生起；三「爾時如來性起」下明對佛欲請；四「時如來口中」下口中出光，以示說者亦通加耳；五「爾時如來性起問」下正問發起。初放光中有八業：一請業、二因業、三敬業、四覺業、五止業、六降伏業、七示現業、八卷舒業，有一流星身也。第三欲請中有三：初長行示現請儀；二偈陳己意；三結偈，有五：初六偈歎佛德；二「善學」下陳己所謂；三「大眾皆淨」下歎根勝妙；四歎所說法；五「正覺」下成所欲意。第四光示，文有三：初辨光同前、二明所歸、三「爾時普賢」下明益相也。第二正說，文有三：初示名總答，即本分也；二「爾時如來性起問」下重請，即請分耳；三「爾時普賢菩薩告」下，即說分也。初本中有三：初舉先事、二結說、三辨益。二請中，初長行、次偈請。長行中有四：初總請、二歎眾器熟、三「仁者」下歎說者堪能、四「善哉」下結請。歎器熟中有三：初舉眾集、二歎德、三結。集德中，初自利德、二「大悲」下利他德。三說者堪能德中有二：初自利、二「於諸佛法」下利他德。二偈文，有二：初長行生起；二正偈頌，偈文有三：初二總歎說聽者德以請、二有十三半正別請、三「十方」下四歎眾會希有請。別請中有二：初十半問果、次三問因。果中，初七半陳事、次三歎德耳。三說分有三：初總歎、二「所以」下嘖、三「非少因緣」下廣答。答中有二：初由多因成故不思議，總歎；二「以十種無量」下辨相，有二：初酬因問、二「佛子云何知見如來身」下答上果問，此初即答上因問。此文有二：初總明十門、二別解。初文有四，可知。二別解，文有二意：一釋上十門；二上十門中一門即有二：初長行、次偈頌。長行有二：初辨因體；二「佛子菩薩又復應知」下辨性起德用，此或在知人或法也。初辨體中有十幡：初有二，初釋、次結。釋有二：初喻、後合，餘皆同此。初明眾緣共起喻；二大機堪受喻；三緣成離作喻；四勝智善達喻；五大用現前喻；六機感隨現喻；七有二喻，初名勝緣先濟喻、二隨欲所成喻，此釋疑耳；八成自大事喻；九體用相依喻；十成益非虛喻。此十中，前二第四依緣辨緣，餘七約自體辨緣。第二重頌中有二：初長行生後、次偈頌。偈中分九：初二總歎性起無上、次八別歎校量性功德、次十舉法以況也、次二結成體用自在、次二示教知者、次二勸聽辨說分齊、次二舉事許說、次三十五正說、次二教勸也。正說中，初五結頌初喻、二四頌第二、次四頌第三、次三頌第四、次三頌第五、次三頌第六、次二頌第七中第二喻、次四頌第七中第一喻、次二頌第八、次二頌第九、次三頌第十耳。第二辨身，此次第答上果問，有二：初寄起發、二「此菩薩知見無量」下答。答中，初長行、次偈頌。長行有四：一總答、二嘖、三略答、四「譬如」下廣釋。略中二，可知。廣內有二：初辨法體；二「菩薩具足成就」下辨德用，此用或屬知人、或攝在法也，餘十文相同前。一密身普攝喻；二在緣離無住喻；三辨事利生喻；四中有二：一勝緣先濟喻、二機感隨現喻；五潛用資成喻，合中有三：一正合前喻、二引光證成、三辨光利益；六隨根殊現喻、七一身多感喻、八無思成事喻、九大寶攝德喻、十攝治從願喻。

Fourth, explaining the text: the reason why Tathāgatanirjāta asks and Samantabhadra speaks is to reveal the excellence of the vessel and the vast comprehensiveness of the Dharma. This text has three parts: first, the preface; second, from 'At that time the Bodhisattva Samantabhadra answered' onward, the main exposition; third, from 'At that time the ten directions' onward, the conclusion and confirmation. The text of the preface has five [parts]: first, emitting light from between the brows to initiate [the discourse], which has two [parts] that can be known; second, from 'At that time the entire great assembly' onward, the arising of doubtful thoughts; third, from 'At that time Tathāgatanirjāta' onward, clarifying the wish to request before the Buddha; fourth, from 'Then from the mouth of the Tathāgata' onward, light emerges from his mouth to show the speaker, which also applies as empowerment; fifth, from 'At that time Tathāgatanirjāta asked' onward, the formal question initiating [the teaching]. Within the initial emission of light there are eight activities: first, the activity of requesting; second, the activity of cause; third, the activity of revering; fourth, the activity of awakening; fifth, the activity of stopping; sixth, the activity of subduing; seventh, the activity of manifesting; eighth, the activity of rolling up and unfurling, having the body of a meteor. Within the third, the wish to request, there are three: first, the prose manifesting the etiquette of requesting; second, the verses stating his own intention; third, the concluding verses, which have five: first, six verses praising the Buddha's virtues; second, from 'Well trained' onward, stating his own purpose; third, from 'The great assembly is entirely pure' onward, praising the excellence of their faculties; fourth, praising the Dharma that is expounded; fifth, from 'Correct Awakening' onward, accomplishing the desired aim. In the fourth, the indication through light, the text has three [parts]: first, identifying the light as identical to the preceding; second, clarifying that to which it returns; third, from 'At that time Samantabhadra' onward, clarifying the characteristics of benefit. In the second [part], the main exposition, the text has three: first, stating the name as an overall answer, which is the basic section; second, from 'At that time Tathāgatanirjāta asked' onward, repeating the request, which is the request section; third, from 'At that time the Bodhisattva Samantabhadra told' onward, which is the exposition section. In the first, the basic [section], there are three: first, raising the preceding events; second, concluding the exposition; third, discerning the benefit. In the second, the request, first is the prose, then the verses of request. Within the prose there are four [parts]: first, the general request; second, praising the readiness of the assembly as vessels; third, from 'Virtuous One' onward, praising the capability of the speaker; fourth, from 'Excellent!' onward, the concluding request. Within praising the readiness of the vessels there are three: first, citing the assembly's gathering; second, praising their virtues; third, the conclusion. Within the virtues of the assembly, first are the virtues of self-benefit; second, from 'Great compassion' onward, are the virtues of benefiting others. Within the third, the virtues of the speaker's capability, there are two: first, self-benefit; second, from 'Regarding all buddha-dharmas' onward, the virtues of benefiting others. The second [part], the verses, has two: first, prose introducing them; second, the verses proper. The text of the verses has three [parts]: the first two generally praise the virtues of the speaker and listeners in order to make the request; second, there are thirteen and a half [verses] properly making specific requests; third, from 'Ten directions' onward, four [verses] praise the rarity of the assembly to make the request. Within the specific requests there are two: the first ten and a half ask about the fruit; the next three ask about the cause. Within the fruit, the first seven and a half state the matters, and the next three praise the virtues. In the third, the exposition section, there are three: first, an overall praise; second, from 'Why' onward, a question; third, from 'Not by few causes and conditions' onward, an extensive reply. Within the reply there are two: first, an overall praise, being inconceivable because it is accomplished through many causes; second, from 'Through ten kinds of immeasurables' onward, discerning the characteristics, which has two: first, replying to the question on the cause; second, from 'O sons of the Buddha, how should the Tathāgata's body be known and seen?' onward, answering the question above on the fruit, with this first part being the answer to the question above on the cause. This text has two: first, generally clarifying ten gates; second, distinct explanations. The first text has four [parts], which can be known. The second, distinct explanations, has two meanings: first, explaining the ten gates above; second, each single gate within the ten gates above has two parts: first prose, then verses. The prose has two: first, discerning the essence of the cause; second, from 'O sons of the Buddha, the bodhisattvas should further know' onward, discerning the virtues and functions of the emergence of the nature, which lies either in knowing persons or dharmas. Within the first, discerning the essence, there are ten items: the first has two [parts], first the explanation, then the conclusion. The explanation has two: first the simile, then the application, and the rest are all like this. First, the simile of multiple conditions arising together; second, the simile of great capacity being able to receive; third, the simile of conditions being completed free from intentional action; fourth, the simile of superior wisdom penetrating well; fifth, the simile of great function manifesting directly; sixth, the simile of manifesting in accord with the response to capacity; seventh, which has two similes: first, named the simile of superior conditions aiding first, and second, the simile of completion in accord with desires, which resolves doubts; eighth, the simile of accomplishing one's own great matter; ninth, the simile of essence and function relying on each other; tenth, the simile of accomplishing benefits that are not in vain. Among these ten, the first two and the fourth discern conditions based on conditions; the remaining seven discern conditions in terms of their own essence. Within the second, the repetition in verse, there are two: first, prose introducing what follows; next, the verses. In the verses there are nine divisions: the first two generally praise the emergence of the nature as unsurpassable; the next eight specifically praise and measure the virtues of the nature; the next ten raise dharmas as comparisons; the next two conclude the sovereignty of essence and function; the next two instruct those who understand; the next two exhort listening and clarify the scope of the exposition; the next two raise matters to promise the exposition; the next thirty-five are the exposition proper; the next two are instructions and exhortations. Within the exposition proper, the first five verses conclude the first simile; the second four versify the second; the next four versify the third; the next three versify the fourth; the next three versify the fifth; the next three versify the sixth; the next two versify the second simile in the seventh; the next four versify the first simile in the seventh; the next two versify the eighth; the next two versify the ninth; and the next three versify the tenth. Second, discerning the body: this sequentially answers the question above on the fruit and has two [parts]: first, an expedient introduction; second, from 'These bodhisattvas know and see the immeasurable' onward, the answer. Within the answer, first is prose, then verses. The prose has four [parts]: first, an overall answer; second, a question; third, a brief answer; fourth, from 'Just as' onward, an extensive explanation. The two in the brief [answer] can be known. Within the extensive [explanation] there are two: first, discerning the essence of the dharma; second, from 'Bodhisattvas fully accomplish' onward, discerning virtues and functions, these functions either belonging to knowing persons or being subsumed under dharmas; the textual characteristics of the remaining ten are identical to the preceding. First, the simile of the secret body universally gathering; second, the simile of residing in conditions while free from fixed abiding; third, the simile of discerning affairs to benefit beings; fourth has two: first, the simile of superior conditions aiding first, and second, the simile of manifesting in accord with the response to capacity; fifth, the simile of hidden functions supporting and accomplishing, in whose application there are three: first, directly applying the preceding simile, second, citing light to confirm, and third, discerning the benefit of the light; sixth, the simile of manifesting distinctly according to faculties; seventh, the simile of one body evoking multiple responses; eighth, the simile of accomplishing affairs without discursive thought; ninth, the simile of the great jewel gathering virtues; tenth, the simile of gathering remedies in accordance with vows.