大方廣佛華嚴經搜玄分齊通智方軌 5.57

5.57

佛即可知耳。摩耶夫人者，此方云清淨妙。此下第二會緣入實相，所以將夫人，表此為性實，能成究竟覺，故相即如，實大幻不住智悲故入大願智幻法門，有三：一勸勝進等三，同前。初勸教中有四：初示處、二示人教名、三教問、四瞿夷重頌。頌中有三十三偈，初十八偈長行中脫無，《大論》引此具有。亦可過頌前事，未是脫也。此文有三：初一總明攝修行人、次十七廣述多劫修行因緣、三下十五總頌上文。此中初三頌上日光佛所發心、次七頌上逢後佛發心、次四總頌上得菩薩自他勝法、下一總頌上修行增微也。二依教趣入中但有七：一辭略無念前法及所至處，無意可知；二「作是念我當云何」下明善財念後方便；三「善財隨順其教」下明見依報相；四「見夫人」下見正報相；五「見摩耶有如是」下善財同彼，即表行修入實；六敬儀；七述本因由請問法門。第二方便，文有三：初善財念求；二「時有城」下有三知識開導。三「答羅剎言」下明顯求知識法，此有二：初領恩問、次答。答中有四句：一信、二思、三精進、四會理也。初文有三：初總、次歎摩耶身德、三結。此文有三：初辨分齊、二仰推、三求方便。二有三知識，其意云何？初表所知法、次表能知智、三表方便相。又初約性起辨義、二約智辨詮、三約方便辨資成。餘意可知。初知識內有四：初供養善財，即方便資成相；二「作如是」下教其行法；三「菩薩若如是知」下結觀成益，有三可知；四「佛子」下明得法者見一切真知識，顯法有可成名善巧也。教行法中有二十四句。摩耶者，此名幻化。方便智教唯心觀，即正知識。是正唯心幻化不疑，此即以實顯相故也。第二知識有四：初天神歎夫人、二光照諸佛依正、三智光入善財頂、四善財獲益。第三知識有三：初羅剎華散善財；二「語善財」下教行法，此文有二：初親近、次見，此二文並各有四，文可知；三「若有菩薩」下結。能親近知識十法中，前八可知，「善對治」下第九句，「順善知識」下第十句。三見依報，有四：初見華臺、二見樓觀、三見寶坐、四明眷屬行相。四見正報，有三：初見身體、二「爾時善財乃至隨應眾生」下辨化用、三「善財見如是」下廣辨見利益相。初文有四，謂為益現色、二順法成似、三相實說空、四勝二乘故現色。初文合有五十句，可知。五善財行修入實，文有五：初見夫人牒前所見身相；二「即變」下正同此正會相入實；三「敬禮」下勝分相應；四獲益得定，即行體也；五從三昧起。三「答言」下正入法界，文中有二：初說自分法門、二「諸大」下仰推。自分中有四：初辨法門名、二「得此法門」下辨法用、三「白言」下明法因緣久近、四「我唯」下結也。第二法門用中有三：初局，文分有四：初得大幻法故，生太子時能現不思神力，有二句也。二「善男子」下菩薩退生時光觸故，得受生法門自在，有四：初光觸、二得受生莊嚴、三見現未事、四見過去事也。三「又善男子」下明容受自在，有七：初光觸；二身寬，有二可知；三容依報；四受等行菩薩；五受異生；六容下位菩薩；七受作用。四「念念中」下明化用容受自在。二「於此」下通十方，有五：初明分量、二決疑、三決一疑、四責、五答可知。三「善男子我為盧舍那」下與千佛等為母也。此文有二：初辨、次結也。三得法久近中有三：初問。次答，此文有三：初本身獲益，有二，釋、結也；二「彼道場神」下結會古今；三「善男子我從」下廣明修法門德用。三「復次善男子」下舉廣顯略也。仰推三，可知。

[...the next] Buddha can thus be understood. As for Lady Māyā, in this land [her name] is translated as "Pure and Wondrous" (Qingjing Miao). From here down is the second [section], "converging conditions to enter reality." As Lady [Māyā] is taken here, it signifies that this is the real nature capable of achieving ultimate awakening; thus the marks are identical to suchness, truly a great illusion wherein wisdom and compassion do not abide, and so she enters the teaching-gate of the wisdom-illusion of the great vow. It has three parts: first, the three points of encouraging superior progress and so forth, as before. In the first part, encouraging and instructing, there are four: first, indicating the place; second, indicating the person and teaching the name; third, teaching the questions to ask; fourth, Gopā reiterates in verse. In the verses there are thirty-three gāthās; the prose omits the first eighteen gāthās, but the Da zhidu lun quotes these in full. It is also possible that they pass over the verse of the earlier events, and thus there is no actual omission. In this text there are three parts: first, one [verse] broadly clarifying the gathering of practitioners; next, seventeen [verses] expounding at length the causes and conditions of practice over many kalpas; third, the following fifteen [verses] summarizing the preceding text in verse. Herein, the first three summarize in verse the initial aspiration [made] in the presence of the Buddha Sūryaprabha (Riguang); the next seven summarize in verse the aspiration made upon meeting later Buddhas; the next four summarize in verse the attainment of the superior dharmas of bodhisattvas for oneself and others; the final one summarizes in verse the deepening and subtilization of practice. In the second [part], proceeding to enter in accordance with instruction, there are only seven: first, taking leave, which briefly lacks the recollection of the previous dharma and the place reached, whose import can be understood as absence; second, from "he thought: 'How should I...?'" downward, explaining Sudhana's recollection of subsequent upāyas; third, from "Sudhana complied with her instruction" downward, explaining the seeing of the marks of the dependent retribution (receptacle world); fourth, from "he saw the Lady" downward, seeing the marks of the primary retribution (the person); fifth, from "he saw that Māyā had such..." downward, Sudhana becomes identical to her, which signifies that cultivation of practice enters into reality; sixth, the rites of respect; seventh, recounting the original reasons and requesting the teaching-gate. In the second [part], upāyas, the text has three: first, Sudhana's contemplation and seeking; second, from "then there was a city..." downward, three kalyāṇamitras provide guidance; third, from "answering the rākṣasa, he said..." downward, clearly explaining the method of seeking kalyāṇamitras, which has two: first, acknowledging the kindness and asking, and second, the answer. In the answer there are four phrases: first, faith; second, reflection; third, vigor; fourth, converging with principle. The first text has three: first, general; next, praising the virtues of Māyā's body; third, conclusion. This text has three: first, distinguishing the scope; second, reverently deferring; third, seeking upāyas. In the second [part], there are three kalyāṇamitras; what is their import? The first signifies the object to be known; the next signifies the wisdom that can know; the third signifies the marks of upāya. Furthermore, the first distinguishes the meaning in terms of the arising of the nature; the second distinguishes the explanation in terms of wisdom; the third distinguishes assistance and completion in terms of upāya. The remaining import can be understood. Within the first kalyāṇamitra there are four: first, making offerings to Sudhana, which is the mark of upāya aiding and completing; second, from "making such..." downward, teaching him the method of practice; third, from "if a bodhisattva knows thus..." downward, concluding the benefit of the completion of contemplation, which has three and can be understood; fourth, from "Son of the Buddha" downward, explaining that one who attains the Dharma sees all true kalyāṇamitras, revealing that the Dharma can be accomplished, which is called skillful. In the instruction on the method of practice there are twenty-four phrases. "Māyā" is here translated as "illusion and transformation." The upāya-wisdom teaches the contemplation of consciousness-only (mind-only), which is the proper kalyāṇamitra. That it is correctly consciousness-only, illusion and transformation without doubt, is precisely revealing marks by means of reality. The second kalyāṇamitra has four: first, the devatā praises the Lady; second, light illuminates the primary and dependent retributions of all Buddhas; third, the light of wisdom enters the crown of Sudhana's head; fourth, Sudhana obtains benefit. The third kalyāṇamitra has three: first, the rākṣasa scatters flowers upon Sudhana; second, from "telling Sudhana..." downward, teaching the method of practice, this text having two: first, drawing near, and second, seeing—both of these texts each having four, the text being understandable; third, from "if there are bodhisattvas..." downward, the conclusion. Among the ten dharmas of being able to draw near to a kalyāṇamitra, the first eight can be understood; from "well counteracting" downward is the ninth phrase; from "complying with the kalyāṇamitra" downward is the tenth phrase. In the third [part], seeing the dependent retribution, there are four: first, seeing the lotus dais; second, seeing the storied pavilions; third, seeing the jeweled seat; fourth, clarifying the marks of the retinue's practice. In the fourth [part], seeing the primary retribution, there are three: first, seeing the physical body; second, from "at that time Sudhana... in accordance with beings" downward, distinguishing the transformative function; third, from "Sudhana, seeing such..." downward, distinguishing at length the marks of the benefits seen. The first text has four, namely: [first,] manifesting forms to benefit; second, according with dharma to become similar; third, marks are real yet spoken of as empty; fourth, manifesting forms because of surpassing the two vehicles. The first text contains altogether fifty phrases, which can be understood. In the fifth [part], Sudhana's cultivation of practice entering reality, the text has five: first, seeing the Lady, repeating the physical marks seen earlier; second, from "then transforming..." downward, properly becoming identical with this, properly converging marks to enter reality; third, from "paying homage with respect..." downward, corresponding to the superior part; fourth, obtaining benefit and attaining samādhi, which is the substance of practice; fifth, rising from samādhi. In the third [part], from "answering, she said..." downward, properly entering the dharmadhātu, the text has two: first, expounding the teaching-gate of her own share; second, from "all great..." downward, reverently deferring. In her own share there are four: first, distinguishing the name of the teaching-gate; second, from "attaining this teaching-gate..." downward, distinguishing the function of the dharma; third, from "he said..." downward, clarifying the duration of the causes and conditions of the dharma; fourth, from "I only..." downward, the conclusion. In the second [part], the function of the teaching-gate, there are three: first, restricted, the text dividing into four: first, because of attaining the dharma of great illusion, being able to manifest inconceivable spiritual power when giving birth to the prince, which has two phrases; second, from "Good son" downward, being touched by light when the Bodhisattva descends to be born, obtaining mastery in the teaching-gate of taking birth, which has four: first, being touched by light; second, attaining the adornment of taking birth; third, seeing present and future events; fourth, seeing past events; third, from "furthermore, good son" downward, clarifying mastery in containment and reception, which has seven: first, being touched by light; second, the body being broad, which has two and can be understood; third, containing the dependent retribution; fourth, receiving bodhisattvas of equal practice; fifth, receiving ordinary beings; sixth, containing bodhisattvas of lower stages; seventh, receiving functions; fourth, from "in thought-instant after thought-instant" downward, clarifying mastery in transformative function, containment, and reception. Second, from "in this..." downward, pervading the ten directions, which has five: first, clarifying the measure; second, resolving doubts; third, resolving one doubt; fourth, reproaching; fifth, answering, which can be understood. Third, from "Good son, I served as the mother to Vairocana..." downward, serving as mother to a thousand Buddhas and so forth. This text has two: first, distinguishing; second, concluding. In the third [part], the duration of attaining the dharma, there are three: first, the question; next, the answer, this text having three: first, her own person obtaining benefit, which has two, explanation and conclusion; second, from "that bodhimanḍa deity..." downward, concluding the convergence of ancient and modern; third, from "Good son, from..." downward, explaining at length the virtuous functions of cultivating the teaching-gate. Third, from "furthermore, good son" downward, adducing the broad to reveal the brief. Reverently deferring has three, which can be understood.