大方廣佛華嚴經搜玄分齊通智方軌 5.6

5.6

三宗體者，分別有二：約人及約法。初人者，正化及助化各有體相用，准思攝之。二法者，人法也，有二，謂約人、二約法。人者，謂因人及果人，各成師及伴知識，并有同生及異生，亦有五生之身，此可思准。二約法者，有十：一因、二果、三約行、四理、五教、六義、七事、八人、九法、十解。前人是弘教人，後人是所依法人也，此可思准之。入法界分齊云何？答：有二義。一始從初發心，終即不定；若依經文，但至金剛心已還。若義求，即通果德耳；依文為定，果位不可說故。又望機即不通果，約知識自行則通因果，為用通果因，又果位無求相。此約三乘說，若約一乘時亦通果，如〈離世間品〉說，所以准之可識也。二闊狹者，唯在大乘心，小菩薩聲聞凡夫不說入法界。問：〈性起〉即通，此品局者何也？答：性起宗欲明約法辨分齊故通，此明約入心辨分齊故局耳。性起約法，假使不證，不名不起。餘義對文分釋。

Third, as for the central theme and substance: its differentiation has two aspects, in terms of persons and in terms of teachings. First, as for persons, the principal transformer and the assisting transformers each have substance, marks, and function; one should reflect and subsume them accordingly. Second, as for dharmas, they are persons and dharmas, having two aspects: first, in terms of persons; second, in terms of dharmas. Persons refer to causal persons and fruition persons, each constituting teacher and companion spiritual friends; there are also those born identically and those born differently, as well as bodies of the five births; this may be reflected upon and gauged. Second, in terms of dharmas, there are ten: first, cause; second, fruit; third, practice; fourth, principle; fifth, teaching; sixth, meaning; seventh, phenomena; eighth, persons; ninth, dharmas; tenth, understanding. The former persons are those who propagate the teaching, while the latter persons are those upon whom the teaching relies; one may reflect upon and gauge this. What is the scope of entering the dharmadhātu? Answer: There are two meanings. First, starting from initial generation of the mind, its end is not fixed; if one relies on the sūtra text, it only reaches up to the vajra-like mind. If sought through meaning, it connects to the fruition-virtues; relying on the text makes it fixed, because the fruition stage cannot be spoken. Furthermore, looking toward capacities, it does not connect to the fruit; in terms of the spiritual friend's own practice, it connects to both cause and fruit; as for function, it connects to fruit and cause, yet in the fruition stage there are no marks of seeking. This is spoken in terms of the three vehicles; if spoken in terms of the single vehicle, it also connects to the fruit, as explained in the "Chapter on Leaving the World"; thus one may know this by analogy. Second, as for breadth and narrowness: it is only in the great vehicle mind; lesser bodhisattvas, śrāvakas, and ordinary beings are not said to enter the dharmadhātu. Question: The "Nature Arising" chapter connects broadly, so why is this chapter restricted? Answer: Because the central theme of "Nature Arising" aims to distinguish boundaries in terms of dharma, it connects broadly; this chapter clarifies distinguishing boundaries in terms of the entering mind, and is therefore restricted. "Nature Arising" is in terms of dharma, so even if one does not realize it, it is not called non-arising. The remaining meanings will be explained individually against the text.