大方廣佛華嚴經搜玄分齊通智方軌 5.20

5.20

第九法王子住菩薩位，婆羅門名方便命，入菩薩無盡法門，有三：初勸教趣入、二「時善財」下依教進入、三「答言」下正入證。初文有三：說處、人名、教問等。二進入中有六：初辭進；二明念得前法門；三明所到處；四「周遍」下依教簡擇；五敬禮，有二可知；六申請問。三入證中有二：初明自分法門、二「明淨法王」下仰推。初文有六：初舉自分所現法門勸修；二「善財作是念」下明對法生疑；三「作是念時」下諸神菩薩等加勸除疑；四「童子聞奇特」下聞法歡喜悔過除疑；五「登刀山」下如說修行，有二句可知；六「我唯成此」等結法門名字。第二生疑中有二：初十二句於自分法中生疑、二「將非魔」下勝分法中生疑。第三菩薩等加勸中有三：初現色界天勸、二現欲界六天等勸、三現龍等八部勸。初勸有三：初總止莫疑、二「此是大聖」下歎德、三「時諸天」下舉他益以勸。天者，初禪天。自在者，色究竟天。四悔過，文有三：初於婆羅門起善知識心；二「頭面」下明悔過；三婆羅門說偈，為其受懺悔開導。偈中，初一偈勸順教除障、次一勸令成行。又此諸知識內，三人是反道行：一方便命現癡相、婆須蜜現貪相、滿足王現瞋相。問：何故此處倍增勸法？答：行相局無記故，餘二即二通。又在初前故也。又所以登刀山投火聚者，約何相順也？答：約實是法，並悉廣通；若局，非不有別。何者？刀體相續，增成其斷法之用，由有破能故。火體不續，增成其顯常之用，由有照能故。此依何理？如有無二名，說有能令離斷，成解妙常之用；說無能令離有無，成其證會妙無絕相之能。火即用無理會妄照玄之用，刀即用有理破無成信實德之解也。故有破義增成義微，由成解顯故；無即成義增，由顯證理故。此如《起信論》說也。又今定宗唯取詮相，由約事故也。又准所得三昧名其義，亦可解耳。又問：何故刀山須捨後得法、火即得時獲益，何也？答：由有教捨而方順無教相，即非違故也。仰推中有三：初總、次別辨、三總結。

The ninth, the Bodhisattva of the stage of the Abode of the Prince of the Dharma, is a brāhmaṇa named Jayoṣmāyatana, who enters the bodhisattva inexhaustible dharma-gate. This has three [parts]: first, exhorting and instructing to proceed to enter; second, from “Then Sudhana” below, advancing into [it] according to instructions; third, from “replied, saying” below, correctly entering into realization. The first text has three [points]: explaining the place, the person's name, instructing to inquire, etc. In the second, advancing into [it], there are six [points]: first, taking leave and advancing; second, explaining recollecting the attainment of the previous dharma-gate; third, explaining the place arrived at; fourth, from “all around” below, selecting according to instructions; fifth, paying homage, having two, which can be understood; sixth, applying to inquire. In the third, entering into realization, there are two [parts]: first, explaining the dharma-gate of his own division; second, from “the bright and pure King of the Dharma” below, respectfully deferring. The first text has six [points]: first, bringing forth the dharma-gate manifested by his own division to exhort practice; second, from “Sudhana had this thought” below, explaining giving rise to doubt regarding the teaching; third, from “While he was having this thought” below, various deities, bodhisattvas, and others additionally exhorting to dispel the doubt; fourth, from “The youth, hearing this rare” below, hearing the Dharma, rejoicing, repenting of error, and dispelling the doubt; fifth, from “climbing the mountain of knives” below, practicing as preached, having two phrases, which can be understood; sixth, from “I have only accomplished this” etc., concluding with the name of the dharma-gate. In the second, giving rise to doubt, there are two [parts]: first, twelve phrases giving rise to doubt regarding the teaching of his own division; second, from “Could it be Māra?” below, giving rise to doubt regarding the teaching of the superior division. In the third, the bodhisattvas and others additionally exhorting, there are three [parts]: first, manifesting devas of the form realm to exhort; second, manifesting the six heaven [devas] of the desire realm, etc., to exhort; third, manifesting the eight classes of nāgas and others to exhort. In the first exhortation, there are three [points]: first, generally stopping him, telling him not to doubt; second, from “This is a great holy one” below, praising his virtues; third, from “Then the devas” below, citing benefit to others to exhort. As for devas, it means the First Dhyāna heaven. The sovereign one means the Akaniṣṭha heaven. In the fourth, repenting of error, the text has three [parts]: first, giving rise to the thought of a kalyāṇamitra toward the brāhmaṇa; second, from “head and face” below, explaining the repentance of error; third, the brāhmaṇa speaking verses to receive his confession and provide guidance. In the verses, the first verse exhorts following the instructions to eliminate hindrances; the next one exhorts causing practice to be accomplished. Furthermore, among these kalyāṇamitras, three practice contrary to the path: one, Jayoṣmāyatana manifests the appearance of delusion; Vasumitrā manifests the appearance of greed; and Anala King manifests the appearance of anger. Question: Why in this place is the teaching of exhortation doubled? Answer: Because the characteristics of practice are confined to neutral [moral nature (avyākṛta)], whereas the other two are each common to both. Furthermore, it is because this comes first. Also, as for climbing the mountain of knives and throwing oneself into the mass of fire, in terms of what characteristics do these accord? Answer: In terms of actual fact, these are teachings, and both are thoroughly and broadly applicable; but if taken strictly, they are not without distinction. What is this? The nature of a knife is continuous, increasing and accomplishing the function of severing phenomena, because it possesses the capacity to break. The nature of fire is non-continuous, increasing and accomplishing the function of manifesting the permanent, because it possesses the capacity to illuminate. What principle is this based on? It is like the two designations of existence and non-existence: speaking of existence can cause freedom from annihilationism, accomplishing the function of understanding the wondrous permanence; speaking of non-existence can cause freedom from both existence and non-existence, accomplishing the capacity of realizing and converging with the wondrous non-existence that transcends characteristics. Fire is the function of utilizing the principle of non-existence to understand delusion and illuminate the profound; the knife is the understanding of utilizing the principle of existence to break non-existence and establish the genuine virtue of faith. Therefore, in existence, the meaning of breaking increases while the meaning of accomplishing is subtle, because it is manifested through the accomplishment of understanding; in non-existence, the meaning of accomplishing increases, because it manifests through the realization of principle. This is as explained in the Awakening of Faith (*Śraddhotpāda-śāstra). Furthermore, now the established tenets only take the characteristics of the signifier, because it concerns phenomenal events. Also, based on the name of the attained samādhi, its meaning can also be understood. Another question: Why is it that with the mountain of knives, one must abandon it before attaining the Dharma, whereas with the fire, one obtains benefit right when entering it? Answer: Because following the instructions to abandon accords with the characteristic of being without instructions, which is thus not in violation. In respectfully deferring, there are three [parts]: first, general; next, specific distinction; third, general conclusion.