大方廣佛華嚴經搜玄分齊通智方軌 4.89

4.89

第二偈頌，初生起、次正頌。偈有四十二：初四頌第一喻、次四頌第二、次四頌第三、次五頌第四、次四頌第五、次四頌第六、次四頌第七、次五頌第八、次四頌第九、次四頌第十。問：上來所辨，多與初同義，云何也？答：由能德顯即屬初因，今此舉能取所依止也。三音聲有二：初寄問、二答。答文有二：初總、次別。別中有二：初長行、次偈頌。長行有二：初辨法體；二「菩薩知見音聲十種無量」下明德用，亦二通謂能所也。法體有十：初文有五，初法、次「如呼響」下喻、三「知見」下合、四「譬如世界」下重喻示、五「如來妙音亦爾」下合。前喻無性故順理，後喻無性故具德。第三合內，初歎知見勝、次對法成解以合上喻耳，此名聲無本性喻；二聲無自質喻；三有用益生喻；四隨根開解喻；五隨機感見喻；六依緣異現喻；七用無所依喻，亦可大用遍資喻；八審根受藥喻；九大音具德喻；十隨益非虛喻。第二偈頌，有二：初生起、次頌。頌有四十偈，四行頌一喻可知。四菩提性起心，有二：初寄問、二答。答內，初法、次喻。問：心意識非即佛者，何也？此通二故，故文云「智無量故心亦無量，凡即可知。」喻中分二：初長行、次偈頌。長行中分二：初辨十心法、二「菩薩如是」下結知利益。此初喻名智無所依喻。此何故約智辨？答有二意：一為一心體通染淨，故不約之；二今論性起智即是心，約淨辨故也，故文云「智無依止」也。一智無所依喻、二性無增減喻、三興用益生喻、四智寶攝德喻、五智用殄非喻、六智堪含受喻。問：詳其文相，似言獨佛是性起，何也？答：須知大意。但菩薩從他受教，即是其果，佛及菩薩能授他教，所有行德即屬其芽也，此思准之。七堅固隨益喻。問：樹生芽時，諸樹生芽，所況義云何？答：此不異。何者？但在一心中，本有、新生異耳。若爾，與前眾生不了而有性起，異義相違。答：此各別門。所以知？為前義中聲聞凡夫不知本性亦是性起，今此不知即非性起。得知別是異門，此約性起芽說，故異前耳。又問：二處相違，因何不成矛盾？答：一切善根有邪有正，但順菩提者，無問人天善根等並是性起；不順菩提者，即非性起。此約果處分麁細，是以不違耳。八智用遍資喻。九巧不盡有喻，亦可巧便留惑喻。十性通平等喻。此文有三：初法、次喻、後合。餘文可知。第二偈中有二：初長行生後、次頌。偈有三十七，有二：初一總示識佛心，餘結十喻。初三結第一、次三頌第二、次四頌第三、次四頌第四、次三頌第五、次三頌第六、次五頌第七、次三頌第八、次四頌第九、次四頌第十。五境界，有二：初寄問、二答。答文有二：初長行、次偈頌。初文有二：初辨境體、二「饒益眾生」下辨利益用。初文有三：初法、次喻、後合。初法說，有四：初總舉佛境、二「非境界」下辨佛境分齊、三「佛子一切眾生無量」下辨境深廣、四「佛子菩薩知心」下約法定體以明深義。二喻，有三：初佛境分齊喻、第二境起因緣喻、第三境界深廣喻也。境界有二：一所緣境、二分齊境，此通二也。第二偈，文有二：初生起、次正頌。偈有十，分四：初二頌前法說、次三頌初喻、次一頌第二喻、次四頌第三喻也。六佛行，有二：初寄問、二答。答中，初長行、次偈頌。長行有三：初法說、次「譬如法界」下譬況、三「佛子菩薩如是等」下結德業用。喻中有五，各有譬、合，初一至絕三際喻、二業性無礙喻、三用窮法界喻、四起業濟生喻、五無功成事喻。第二頌中有二：初生起、次偈頌。偈有十，分五，二偈頌一喻可知。七菩提，文有二：初寄問、二答。答文有二：初長行、次偈頌。長行有三：初法、次喻、後「佛子菩薩以如是」下結其業用。初法說，有二：初辨體、二「知處等」下辨用。亦可初自利、次利他。二就喻中有二，各有喻、合，初名現機定器喻、二至寂離性喻。初合喻，文有四：一正合上喻、二「佛子一切佛」下辨菩提離言、三「佛子成菩提時」下辨離言相、四「佛子如來身中」下釋離言用事。三辨相，文有三：初釋相、二「佛子隨如來」下類以成法、三「如來具足」下結成。四用事中有三：一辨用事、二「皆悉一性」下釋所以耳、三「如是」下結。第二合喻，有二：初辨法、二「復次佛子於一毛道」下辨依法成解。初文有二：初辨法體、二「佛子如來成正覺已」下成身業用，此文有二：初辨、次結。初法體，文有二：初辨、次結。初文有二：初正合上喻；二「佛子設有」下有二：初問答假設類成、二成解。文有二：初建萬像通體、二「復次佛子」下解自他無咎有。三結，可知。二頌文，有二：初長行生後、次偈頌。偈有十二，分六：初二結法說、次二頌初喻、次二頌第二喻、次二頌假設類文、次二頌成身用、次二總歎德用也。八轉法輪，有二：初寄問、二答。答文有二：初長行、次偈頌。長行有二：初釋、次結。釋文有三：初總辨體、二「譬如」下譬況廣辨、三「佛子若如是」下結定損益。初總辨中有六：初辨體、二辨分齊、三明所離、四譬況、五釋成、六類釋。廣辨中有二：初約體辨、二「復次佛子」下約用辨成。初有二譬，各有譬、合，初大音無盡喻、二大響遍周喻。第二合文，有三：初立、二嘖、三答可知。二約用辨成，有五可知。二頌，文有二：初生後；次頌，偈有十，分五：初一頌總辨文、次一頌第一喻、次二半頌第二喻、次三半頌約用辨成文、次二總歎也。九涅槃，有二：初寄問、二答。答文有二：初長行、次偈。長行有二：初辨法體、二「復次菩薩如是知涅槃」下結知業用。初文有二：初法總辨、次喻廣釋。初文有四：初總約法勸知；二出涅槃體，有三可知；「三佛子如來」下明不說本涅槃體，但辨性起，文有五可知；四「佛子但如來」下明說事相涅槃，文有三可知。二廣辨中有二：初約喻以辨、二「如來示現涅槃時」下顯事用隨緣分齊相也，文有二。釋結可知。前喻有三，各有譬、合、結三文，初現局體通喻、二化窮盡滅喻、三赴用隨機喻。第二偈，文有二：初生後、次偈頌。偈有十二，分五：初二頌第一喻、次二頌第二喻、次二頌第三喻、次四頌用隨緣文、次二總歎耳。十見聞得益，文有二：初寄問、二答。答文有二：初長行、次偈頌。長行有二：初辨現未見聞流通益；二「爾時諸菩薩」下問經得名，辨經文義持利儀式。初文有二：初釋、次「佛子是為」下結。前文有三：初總法說、次譬況廣說、三「於如來」下辨見聞功行廣大難說。此有三：初立、次責、三答。初法說中有四：初總辨成益不虛，有二句可知；二辨有中殊勝行；三成空中方便智；四明窮其果位具足勝德。譬況廣文有二：初辨現在體益；二「若有得經」下未來住持用也，此有二可知。初現在益，文有三喻：初二喻譬所得福慧堅固行德、後一喻性德勝用。前二喻者，初喻行窮堅實難壞喻、二名小智能焚大惑喻，此等各有譬合也；三者性起善巧資成喻。二問經名義及儀式等中有二：初問、次答。答文有五：初示經名並經義用；二「如是經典」下明所為分齊；三「是故菩薩」下舉益勸持；四「佛子菩薩雖無量億」下顯經要勝，此文有二：初辨損、次明益可知；五「佛子菩薩聞此經已」下明教修益方儀。二所為分齊中，初法、次喻、後合。頌中有二：初生起；次頌，偈有八，分四：初二總、次二頌第一喻、次二頌第二喻、次二頌第三喻。第三「爾時十方」下結說證成，有二：初長行、次偈頌。亦可此偈是廣說中第二重頌耳。初文有五：初動地并雨華，有二：初辨、次結通；二佛現身，亦二可知；三成行益，亦有二可知；四明得力所以；五菩薩雲集為證，亦二可知。二偈頌，有二：初長行明說意、二正頌。頌文有七，分三：初二總辨法深難以喻顯；次三歎聞法利益；次二舉益勸持，有三可知也。

Second, the verses: first their arising, and next the verses proper. There are forty-two verses: the first four versify the first simile; the next four versify the second; the next four versify the third; the next five versify the fourth; the next four versify the fifth; the next four versify the sixth; the next four versify the seventh; the next five versify the eighth; the next four versify the ninth; the next four versify the tenth. Question: Much of what was explained above has the same meaning as the initial [section]; why is that? Answer: Because the manifestation of the active virtues pertains to the initial cause, while what is adduced here grasps that on which they rely. Third, [the Buddha's] voice has two [parts]: first, lodging the question; second, the answer. The text of the answer has two [parts]: first general, next specific. Within the specific there are two: first prose, next verses. The prose has two: first, determining the essence of the Dharma; second, from 'The bodhisattva perceives ten kinds of immeasurable voices' downward, explaining virtuous function, which also both refer to active and passive. There are ten essences of the Dharma. The first text has five: first, the Dharma; next, from 'like an echo' downward, the simile; third, from 'perceives' downward, the application; fourth, from 'as when worlds' downward, reiterating the simile to show it; fifth, from 'the Tathāgata's wondrous voice is likewise' downward, the application. Because the former simile is devoid of own-nature, it accords with the principle; because the latter simile is devoid of own-nature, it is endowed with virtues. Within the third, the application: first it praises the superiority of perception, and next, in relation to the Dharma, generates understanding so as to match the simile above. This is called: 1. the simile of sound lacking inherent nature; 2. the simile of sound lacking substance of its own; 3. the simile of possessing function that benefits beings; 4. the simile of opening up understanding according to capacities; 5. the simile of being perceived in response to faculties; 6. the simile of manifesting diversely depending on conditions; 7. the simile of function having nothing on which it relies, which can also be called the simile of great function universally assisting; 8. the simile of examining faculties to administer medicine; 9. the simile of the great sound possessing virtues; 10. the simile of non-vacuity in accordance with benefit. Second, the verses have two: first the arising, next the verses. The verses comprise forty stanzas; it can be known that four lines versify one simile. Fourth, the mind of the nature-origination of bodhi has two [parts]: first, lodging the question; second, the answer. Within the answer, first is the Dharma, next the similes. Question: Mind, intellection, and consciousness are not themselves the Buddha; why [discuss them]? Because this applies to both; hence the text says: 'Because wisdom is immeasurable, the mind is also immeasurable; the ordinary can be known accordingly.' In the similes there are two parts: first prose, next verses. The prose is divided into two: first, determining the ten mental phenomena; second, from 'Bodhisattvas thus' downward, concluding with the benefit of knowing [them]. This first simile is named the simile of wisdom having nothing on which it relies. Why is this determined in terms of wisdom? Answer: There are two senses: first, because the essence of the one mind extends across both defilement and purity, it is not determined in terms of it; second, in discussing nature-origination now, wisdom is precisely mind, and it is determined in terms of purity; therefore the text says, 'wisdom has no reliance.' 1. The simile of wisdom having nothing on which it relies; 2. the simile of nature having neither increase nor decrease; 3. the simile of giving rise to function to benefit beings; 4. the simile of the jewel of wisdom gathering virtues; 5. the simile of the function of wisdom destroying faults; 6. the simile of wisdom being capable of containing and receiving. Question: Examining the marks of its text, it seems to say that only the Buddha is nature-origination; why is that? Answer: One must understand the general import. When a bodhisattva receives teaching from another, that is indeed its fruit; when the Buddha and bodhisattvas are able to confer teaching upon others, all their active virtues pertain to its sprout. One should consider and infer this accordingly. 7. The simile of firmness following upon benefit. Question: When a tree produces sprouts, all trees produce sprouts; what is the meaning illustrated here? Answer: This is not different. Why? It is merely within the one mind that there is the distinction between inherently possessed and newly produced. If so, does this not contradict the previous alternative meaning where sentient beings have nature-origination without understanding it? Answer: These are separate approaches. How is this known? In the previous meaning, śrāvakas and ordinary beings do not know the original nature, yet it is also nature-origination; here, not knowing it means it is not nature-origination. Thus we know it is a distinct approach; this is spoken in terms of the sprout of nature-origination, and therefore differs from the previous. Another question: If the two places contradict, why does it not form an inconsistency? Answer: All roots of good have the false and the correct; provided they accord with bodhi, without question whether they be roots of good of humans, devas, and so forth, they are all nature-origination. If they do not accord with bodhi, then they are not nature-origination. This makes a distinction between coarse and subtle in terms of the stage of fruit, and therefore there is no contradiction. 8. The simile of the function of wisdom universally assisting. 9. The simile of skill not exhausting existence, which can also be called the simile of expediently retaining afflictions. 10. The simile of nature pervading equanimously. This text has three parts: first the Dharma, next the similes, and afterwards the application. The rest of the text can be known. Second, in the verses there are two: first the prose giving rise to what follows, and next the verses. There are thirty-seven verses, with two [parts]: first, one verse generally indicates recognizing the Buddha's mind, and the rest conclude the ten similes. The first three conclude the first; the next three versify the second; the next four versify the third; the next four versify the fourth; the next three versify the fifth; the next three versify the sixth; the next five versify the seventh; the next three versify the eighth; the next four versify the ninth; the next four versify the tenth. Fifth, the realm [of the Buddha] has two [parts]: first, lodging the question; second, the answer. The text of the answer has two: first prose, next verses. The first text has two: first, determining the essence of the realm; second, from 'benefiting sentient beings' downward, determining the function of benefit. The first text has three: first the Dharma, next the similes, and afterwards the application. The initial Dharma explanation has four: first, generally adducing the Buddha's realm; second, from 'not a realm' downward, determining the limits of the Buddha's realm; third, from 'Sons of the Buddha, all sentient beings are immeasurable' downward, determining the depth and breadth of the realm; fourth, from 'Sons of the Buddha, the bodhisattva knowing the mind' downward, clarifying the profound meaning by determining the essence in accordance with Dharma. Second, the similes have three: first, the simile of the limits of the Buddha's realm; second, the simile of the causes and conditions for the realm's arising; third, the simile of the depth and breadth of the realm. The realm has two [aspects]: first, the cognized object realm; second, the boundary realm. This extends to both. Second, the verses have two: first the arising, next the verses proper. There are ten verses, divided into four: the first two versify the preceding Dharma explanation; the next three versify the first simile; the next one versifies the second simile; the next four versify the third simile. Sixth, the Buddha's practice has two [parts]: first, lodging the question; second, the answer. Within the answer, first prose, next verses. The prose has three: first the Dharma explanation; next, from 'just as the dharmadhātu' downward, the figurative comparison; third, from 'Sons of the Buddha, such bodhisattvas' downward, concluding with the functional activities of virtue. Within the similes there are five, each having simile and application: 1. the simile of reaching beyond the three times; 2. the simile of karmic nature being unimpeded; 3. the simile of function exhausting the dharmadhātu; 4. the simile of initiating action to deliver beings; 5. the simile of accomplishing things without effort. Second, the verses have two: first the arising, next the verses. There are ten verses, divided into five; it can be known that two verses versify one simile. Seventh, bodhi has two parts in its text: first, lodging the question; second, the answer. The text of the answer has two: first prose, next verses. The prose has three: first the Dharma, next the similes, and afterwards, from 'Sons of the Buddha, the bodhisattva with such' downward, concluding its functional activities. The initial Dharma explanation has two: first, determining the essence; second, from 'knowing places and non-places' downward, determining function. It may also be: first, benefiting oneself; next, benefiting others. Second, with regard to the similes, there are two, each having simile and application: the first is named the simile of manifesting faculties and determining vessels; the second is the simile of ultimate tranquility transcending nature. The first application of the simile has four parts in its text: 1. directly applying the simile above; 2. from 'Sons of the Buddha, all buddhas' downward, determining bodhi as transcending speech; 3. from 'Sons of the Buddha, when realizing bodhi' downward, determining the characteristics of transcending speech; 4. from 'Sons of the Buddha, within the Tathāgata's body' downward, explaining the practical matters of transcending speech. 3. Determining the characteristics has three parts in its text: first, explaining the characteristics; second, from 'Sons of the Buddha, in accordance with the Tathāgata' downward, drawing parallels to establish the Dharma; third, from 'The Tathāgata is fully endowed' downward, concluding the establishment. 4. Within practical matters there are three: 1. determining the practical matters; 2. from 'all are of one nature' downward, explaining the reason; 3. from 'thus' downward, concluding. The second application of the simile has two: first, determining the Dharma; second, from 'Furthermore, Sons of the Buddha, on a single hair-path' downward, determining the generation of understanding based on the Dharma. The first text has two: first, determining the essence of the Dharma; second, from 'Sons of the Buddha, after the Tathāgata attains perfect awakening' downward, establishing bodily functional activity; this text has two: first determining, next concluding. The initial essence of the Dharma has two: first determining, next concluding. The first text has two: first, directly applying the simile above; second, from 'Sons of the Buddha, suppose there were' downward, has two: first, hypothetical parallels through question and answer; second, establishing understanding. The text has two: first, establishing the universal essence of myriad forms; second, from 'Furthermore, Sons of the Buddha' downward, understanding that self and other exist without fault. Third, concluding, which can be known. Second, the verse text has two: first the prose giving rise to what follows, and next the verses. There are twelve verses, divided into six: the first two conclude the Dharma explanation; the next two versify the first simile; the next two versify the second simile; the next two versify the hypothetical parallel text; the next two establish bodily function; the next two generally praise virtuous function. Eighth, turning the wheel of the Dharma has two [parts]: first, lodging the question; second, the answer. The text of the answer has two: first prose, next verses. The prose has two: first explanation, next conclusion. The explanatory text has three: first, generally determining the essence; second, from 'Just as' downward, extensive analysis through figurative comparison; third, from 'Sons of the Buddha, if it is thus' downward, concluding and settling detriment and benefit. The initial general determination has six: first, determining the essence; second, determining the scope; third, clarifying what is transcended; fourth, figurative comparison; fifth, explanatory establishment; sixth, parallel explanation. Within the extensive analysis there are two: first, determining in terms of essence; second, from 'Furthermore, Sons of the Buddha' downward, determining and establishing in terms of function. The first has two similes, each with simile and application: 1. the simile of the inexhaustible great sound; 2. the simile of the great resonance pervasively encompassing. The second application text has three: first setting up, second questioning, third answering, as can be known. Second, determining and establishing in terms of function has five, which can be known. Second, the verses have two parts in their text: first giving rise to what follows; next the verses, comprising ten stanzas divided into five: the first one versifies the general determination text; the next one versifies the first simile; the next two and a half versify the second simile; the next three and a half versify the text determining and establishing in terms of function; the next two generally praise. Ninth, nirvāṇa has two [parts]: first, lodging the question; second, the answer. The text of the answer has two: first prose, next verses. The prose has two: first, determining the essence of the Dharma; second, from 'Furthermore, the bodhisattva thus knowing nirvāṇa' downward, concluding the functional activities of knowing. The first text has two: first, general determination through Dharma; next, extensive explanation through similes. The first text has four: first, generally admonishing to know in terms of Dharma; second, setting forth the essence of nirvāṇa, having three parts that can be known; third, from 'Sons of the Buddha, the Tathāgata' downward, clarifying that it does not speak of the original essence of nirvāṇa, but only determines nature-origination, with five parts in the text that can be known; fourth, from 'Sons of the Buddha, only the Tathāgata' downward, clarifying the teaching of phenomenal nirvāṇa, with three parts in the text that can be known. Second, within the extensive analysis there are two: first, analysis in terms of similes; second, from 'When the Tathāgata manifests nirvāṇa' downward, revealing the phenomenal characteristics of scope in accordance with conditions, with two parts in the text. Explanation and conclusion can be known. The preceding similes have three, each having the three texts of simile, application, and conclusion: 1. the simile of manifesting confinement while the essence is pervasive; 2. the simile of transformations being exhausted and completely ceasing; 3. the simile of responding with function in accordance with faculties. Second, the verses have two parts in their text: first giving rise to what follows, next the verses. There are twelve verses, divided into five: the first two versify the first simile; the next two versify the second simile; the next two versify the third simile; the next four versify the text on function according with conditions; the next two merely offer general praise. Tenth, obtaining benefits from seeing and hearing has two parts in its text: first, lodging the question; second, the answer. The text of the answer has two: first prose, next verses. The prose has two: first, determining the benefits of seeing, hearing, and propagating in the present and future; second, from 'At that time, the bodhisattvas' downward, asking about the title obtained by the sūtra, and determining the rites for upholding and benefiting from the text and meaning of the sūtra. The first text has two: first, explanation; next, from 'Sons of the Buddha, this is' downward, conclusion. The former text has three: first, a general Dharma explanation; next, an extensive explanation through figurative comparisons; third, from 'regarding the Tathāgata' downward, determining that the extensive merits and practices of seeing and hearing are difficult to explain. This has three: first, setting up; next, questioning; third, answering. The initial Dharma explanation has four: first, generally determining that the accomplishment of benefit is not in vain, having two phrases that can be known; second, determining the extraordinary practices within existence; third, accomplishing the expedient wisdom within emptiness; fourth, clarifying that one exhausts its fruit stages and is fully endowed with supreme virtues. The extensive text of figurative comparisons has two: first, determining present benefits of the essence; second, from 'If there is one who obtains the sūtra' downward, future function of maintaining it; this has two parts that can be known. The initial present benefits have three similes: the first two similes illustrate the firm active virtues of the merits and wisdom obtained; the latter simile illustrates the supreme function of nature-virtues. Regarding the former two similes: the first is the simile of practice being thoroughly solid and hard to destroy; the second is named the simile of small wisdom being capable of burning great afflictions; these each have simile and application; the third is the simile of nature-origination's skillfulness assisting and accomplishing. Second, within asking about the sūtra's title, meaning, rites, and so forth, there are two: first, the question; next, the answer. The text of the answer has five: first, showing the sūtra's title along with the function of the sūtra's meaning; second, from 'Such a scripture' downward, clarifying the scope of what it is intended for; third, from 'Therefore, bodhisattvas' downward, adducing benefits to encourage upholding; fourth, from 'Sons of the Buddha, although a bodhisattva for immeasurable koṭis' downward, revealing the essential superiority of the sūtra; this text has two: first determining detriment, next clarifying benefit, as can be known; fifth, from 'Sons of the Buddha, when a bodhisattva has heard this sūtra' downward, clarifying the procedural rites for the benefits of teaching and practice. Within the second, the scope of what it is intended for, first is the Dharma, next the similes, and afterwards the application. In the verses there are two: first the arising; next the verses, comprising eight stanzas divided into four: the first two are general; the next two versify the first simile; the next two versify the second simile; the next two versify the third simile. Third, from 'At that time, in the ten directions' downward, concluding the teaching and confirming it, there are two: first prose, next verses. It may also be that these verses are the second recapitulation within the extensive explanation. The first text has five: first, the shaking of the earth and the raining of flowers, having two: first determining, next concluding its pervasiveness; second, the Buddha manifests his body, which also has two that can be known; third, accomplishing the benefits of practice, which also has two that can be known; fourth, clarifying the reason for obtaining power; fifth, bodhisattvas gathering like clouds to bear witness, which also has two that can be known. Second, the verses have two: first, the prose clarifying the intent of the teaching; second, the verses proper. The verse text has seven [stanzas], divided into three: the first two generally determine that the profound Dharma is difficult to reveal through similes; the next three praise the benefits of hearing the Dharma; the next two adduce the benefits to encourage upholding, having three that can be known.