大方廣佛華嚴經搜玄分齊通智方軌 5.56

5.56

第十瞿夷，此方名明女，即十地菩薩位。太子有三夫人，此是第三夫人。耶輸陀羅，第一夫人。第二夫人名摩奴陀羅，此名意持，此佛宮中但聞名不見其形也。此明女表慈悲行究竟也，入分別觀察一切菩薩三昧海法門。三義同前。初教往三義，同前可知。二依入中有八：初辭退；二念增前法；三往；四「至菩薩會堂」下明至所，即總集地分；五「爾時彼天」下顯方便行勝剋位自然，即眷屬行勝；六「爾時離憂壞」下彰其行具入勝境界，即三昧分；七敬禮諦觀；八自說發心請問。五具方便行勝，文有六：初眷屬行集；二「白言」下歎善財自分中具自他行；三「我觀仁者」下歎善財勝分行中具自他行；四「復我觀人者」下勝進中通三世法，此文有三可知；五「善財答」下述同利他佛事，有二，初總、次別顯。此文有三：初緣違順二境調心，此文有四：初法；次喻；三合；四廣成，此文有三也。二「若菩薩如是行者」下述成業用也。三「天神」下結也。六「善財將昇法堂」下明一行一切行，俱現顯勝妙相，此文有三：初將昇即趣向正位、二「彼離憂等」下顯熏資義、三偈頌顯善財懃求示成佛義也。所以往天所為此。已下知識位勝故，表藉多方便成也。偈有二：初生起、二偈頌。頌文有十行，分三：初三自利行、次六利他行、次一歎能近善友得見諸佛。六入勝境中有四：初總辨勝境，有二可知；二尋求；三見勝相；四「悉於」下明德行清淨。三「爾時瞿夷作是言」下正入中有三：初歎能問許說、二「若菩薩」下自分法門、三「諸大」下仰推勝分。初文有三，可知。自分中有五：初舉業自在修觀方便、二「善男子」下明法門名體、三「此法門」下辨法門大用、四「大聖發心」下明發心久近因緣、五「唯我」等結當分所知。初文有三：初明十法界行五句也；二「佛子十值知識中若諸菩薩」下明十值知識方便行，有六句也；三以偈頌，有二：初長行生起；二偈頌中有十三偈，初二頌上一句、次七頌中間七、次四頌下二句。又亦可合通讚前人法方便也。三大用，文有二：初問、次答。答有四：初明此界用；二「如此娑婆」下遍餘十方十世界也；三「盧舍那本願」下明前教意異有所因；四「我悉深入乃至何以故」等已下釋知寬廣所以，此有四句可知。初文有二用：初知有漏因果；二「彼諸劫」下知無漏因果，有三：初知佛、二知小乘、三知大乘也。四得法發心因緣中、初問、次答。答中有六：初辨本身及始得法門；二彼佛滅後轉得勝法門，有三可知；三「佛子我得此」下辨修分齊；四「佛子我若」下明修行本意，此中有二：初辨、次釋所以，可知也；五「我於」下修增諸行；六「猶未能知」下辨行增微彼諸本身及始得。文有十一段：一明本身感佛化導。二「時彼女人聞是」下化同眾生，故往太子共為眷屬。三「爾時太子」下為犯邪行，故問彼女依正法，有二文也。四「時彼女母白言」下歎德勸受。五「太子答言」下共其立要，有三：初立要、二偈頌明有所期、三女隨受。六「爾時太子聞彼」下以衣施，報恩顯德。七「時彼女母即為」下歎女自慶，起隨喜心行。八「彼太子與女俱」下見佛得道。九「詣父王所」下勸父王見佛，令彼大王知見於佛得聖道耳。此文有五：初詣告王、二王審問、三王喜捨位、四佛為說法、五王出家得道，可知。十「爾時太子月十五日」下太子作王廣成攝化。十一「爾時太子」下結會古今也。六行增微內，此文有三：初總辨、次責、三答。答中有四：初立、次釋、三廣辨、四結分齊。第三廣文，有三，初立、次責、三答。答文智正覺眾生世間分二也。又問：若取上下諸文，普賢法行似從十信解位已去即得究竟；今約此文時，其普賢行勢似難成，位到十地方始可得者。何也？答：其普賢行體實不可依位得之。何以故？為附性起法故。今約三乘起信位論，從初信解位乃至十地皆非究竟。何以故？依位相取故。仍於此中間念念剎那盡普法也。何以故？為得性起故。

Tenth is Gopā, whose name is translated in this land as "Luminous Woman," corresponding to the rank of a tenth-bhūmi bodhisattva. The prince had three consorts, and this was the third consort. Yaśodharā was the first consort. The second consort was named Manoramā, which means "holding the mind"; in this Buddha's palace, her name was only heard, but her form was not seen. This Luminous Woman signifies the culmination of the practice of compassion; she enters the teaching gate of the "ocean of samādhis that discriminates and observes all bodhisattvas." The three aspects are the same as before. The first, instructions on proceeding, has three meanings, which can be understood as before. The second, approaching and entering based on the instructions, has eight parts: first, taking leave; second, recollecting and augmenting the preceding dharmas; third, proceeding; fourth, from "arrived at the assembly hall of the bodhisattvas" onwards, arriving at the place, which is the section on the comprehensive gathering of the bhūmis; fifth, from "at that time, that goddess" onwards, revealing the superior expedient practices and attaining the rank spontaneously, which is the superiority of the practices of the retinue; sixth, from "at that time, free from sorrow and distress" onwards, manifesting the completeness of her practices and entry into the superior realm, which is the samādhi section; seventh, paying homage and contemplating intently; eighth, speaking of her own resolve and asking for instruction. The fifth part, completeness in superior expedient practices, has six sub-sections: first, the gathering of the practices of the retinue; second, from "spoke, saying" onwards, praising Sudhana for possessing both self-benefiting and other-benefiting practices within his own rank; third, from "I observe the benevolent one" onwards, praising Sudhana for possessing both self-benefiting and other-benefiting practices within his superior stage of practice; fourth, from "moreover, I observe the person" onwards, penetrating the dharmas of the three periods of time within the superior progress—this text has three parts that can be understood; fifth, from "Sudhana answered" onwards, explaining the equivalent other-benefiting Buddha-work, which has two parts: first general, and next specific exposition. This text has three parts: first, attuning the mind by taking opposing and accordant conditions as objects—this text has four parts: first the dharma, next the metaphor, third the application, fourth the broad elaboration, which itself has three parts; second, from "if a bodhisattva practices like this" onwards, explaining the accomplishment of the functional activities; third, from "goddess" onwards, the conclusion. Sixth, from "as Sudhana was about to ascend the dharma hall" onwards, explaining that within one practice all practices simultaneously appear, manifesting superior and wondrous characteristics; this text has three parts: first, being about to ascend, which means heading toward the proper rank; second, from "those [goddesses] free from sorrow and so forth" onwards, revealing the meaning of perfuming and aiding; third, the verses revealing that Sudhana zealously seeks, demonstrating the meaning of attaining Buddhahood. This is the reason for proceeding to the goddess's dwelling. Because the ranks of the kalyāṇamitras hereafter are superior, this signifies that realization depends on many expedients. The verse section has two parts: first the introductory prose, second the verses. The text of the verses has ten stanzas, divided into three parts: the first three concern self-benefiting practices, the next six concern other-benefiting practices, and the next one praises being able to draw near to good friends and thus behold all Buddhas. The sixth, entering the superior realm, has four parts: first, a general explanation of the superior realm, which has two parts that can be understood; second, searching; third, seeing the superior characteristics; fourth, from "completely within" onwards, clarifying the purity of virtuous conduct. Third, from "at that time Gopā spoke these words" onwards, the actual entry has three parts: first, praising the ability to question and consenting to speak; second, from "if a bodhisattva" onwards, the teaching gate of her own rank; third, from "all great [bodhisattvas]" onwards, deferentially deferring to the superior stages. The first text has three parts, which can be understood. Her own rank has five parts: first, presenting the sovereign mastery of karma as an expedient for cultivating contemplation; second, from "good son" onwards, clarifying the name and essence of the teaching gate; third, from "this teaching gate" onwards, distinguishing the great function of the teaching gate; fourth, from "the Great Sage gave rise to the aspiration" onwards, clarifying the causal conditions of the duration since giving rise to the aspiration; fifth, from "only I" and so forth, concluding with what is known to her own rank. The first text has three parts: first, five lines clarifying the practices of the ten dharmadhātus; second, from "son of the Buddha, among the ten encounters with kalyāṇamitras, if bodhisattvas..." onwards, six lines clarifying the expedient practices of the ten encounters with kalyāṇamitras; third, verses, which have two parts: first the prose introduction, second the verse section with thirteen verses—the first two praise the preceding first line, the next seven praise the seven in the middle, and the next four praise the concluding two lines. Alternatively, they may also be combined to comprehensively praise the expedient practices of the former person and dharma. The third, the great function, has two parts: first the question, next the answer. The answer has four parts: first, clarifying the function in this realm; second, from "like this Sahā world" onwards, pervading the other ten directions and ten worlds; third, from "the original vow of Rocana" onwards, clarifying that the difference in the earlier teaching's intention had an underlying cause; fourth, from "I thoroughly and deeply enter... for what reason" onwards, explaining the reason for knowing so broadly, which has four lines that can be understood. The first text has two functions: first, knowing defiled causes and results; second, from "those kalpas" onwards, knowing undefiled causes and results, which has three parts: first, knowing the Buddhas; second, knowing the Hīnayāna; third, knowing the Mahāyāna. Fourth, regarding the causal conditions for obtaining the dharma and generating the resolve, there is first the question, next the answer. Within the answer there are six parts: first, identifying the original body and the initial attainment of the teaching gate; second, after that Buddha's parinirvāṇa, obtaining successively superior teaching gates, which has three parts that can be understood; third, from "son of the Buddha, when I attained this" onwards, distinguishing the boundaries of cultivation; fourth, from "son of the Buddha, if I..." onwards, clarifying the original intention of cultivation, which contains two parts: first the identification, and next the explanation of the reason, which can be understood; fifth, from "I, in..." onwards, the increase and cultivation of various practices; sixth, from "I am still unable to know" onwards, distinguishing the increase and subtlety of practice. Regarding the original body and initial attainment, the text has eleven sections: 1. clarifying that her original body was inspired and guided by the Buddha's transformation; 2. from "at that time, that woman heard this" onwards, transforming along with sentient beings, and thus going to the prince to become part of his retinue; 3. from "at that time, the prince" onwards, because of [the risk of] committing sexual misconduct, questioning that woman in reliance on the true Dharma, which has two texts; 4. from "at that time, that woman's mother addressed [him], saying" onwards, praising her virtue and urging him to accept her; 5. from "the prince replied, saying" onwards, establishing a covenant with her, which has three parts: first establishing the covenant, second the verses explaining his expectations, third the woman complying and accepting; 6. from "at that time, the prince heard that" onwards, bestowing garments upon her, repaying her kindness and displaying her virtue; 7. from "at that time, that woman's mother then for [her sake]" onwards, praising the daughter and rejoicing for herself, generating the practice of sympathetic joy; 8. from "that prince together with the woman" onwards, seeing the Buddha and attaining the Way; 9. from "proceeding to the place of the royal father" onwards, exhorting the royal father to see the Buddha, causing that great king to behold the Buddha and attain the noble path—this text has five parts: first proceeding to inform the king, second the king examining and questioning, third the king joyfully relinquishing the throne, fourth the Buddha preaching the Dharma for him, fifth the king renouncing household life and attaining the Way, which can be understood; 10. from "at that time, the prince, on the fifteenth day of the month" onwards, the prince becoming king and broadly establishing transformations to gather [sentient beings]; 11. from "at that time, the prince" onwards, bringing together the past and present. Regarding the sixth, the increase and subtlety of practice, this text has three parts: first a general explanation, second a challenge, third the answer. In the answer there are four parts: first the premise, second the explanation, third the broad analysis, fourth the conclusion of the scope. The third, the broad text, has three parts: first the premise, second the challenge, third the answer. The text of the answer is divided into two: the realm of sentient beings and [the realm of] wisdom and full awakening. Furthermore, it is asked: If we take the passages above and below, it seems that Samantabhadra's dharmic practice reaches culmination from the rank of the ten stages of faith and understanding onwards; yet in light of this passage, the momentum of that practice of Samantabhadra seems difficult to accomplish, and can only be obtained once the rank reaches the tenth bhūmi. Why is this? Answer: The essence of Samantabhadra's practice cannot truly be attained in reliance on ranks. Why? Because it adheres to the dharma of nature-origination. Now, discussing it from the perspective of the rank of generating faith in the Triyāna, from the initial rank of faith and understanding up to the tenth bhūmi, none are the culmination. Why? Because they are apprehended in reliance on rank. Nonetheless, within this interval, in every thought-moment and instant, the universal dharma is fully realized. Why? Because nature-origination has been attained.