大方廣佛華嚴經搜玄分齊通智方軌 5.60

5.60

此下第五顯因廣大相，人名普賢，入十不壞智慧法門。有三：初善財聞普賢名者，教勸勝進；二「一心欲見普賢」下依教趣入；三「善財即見普賢」下正證法界。初文有二：初聞普賢名，即示名也；二「行願」下即歎德也。此無示處辭等，意可知耳。言聞普賢名者，上聞四普：一教量中文殊分具普賢行、二趣入中至普門國、三現證中普見諸知識、四證後智修普賢行也，故言聞也。歎德文有十一句：初行願諸地者總、次具下十句別。總中，初顯地前願樂行、次歎地上所依位功德也。別中，地具者，成地因行也。地法者，十法界，是地體故。地得者，攝之在己，證得也。次第者，地地始終也。地修者，四五修等也。住者，當地修滿也。地境界者，三性三無性，亦可分局也，是地所緣境也。持者，境持觀心也，亦可因持果。共者，信悲慈捨等十行等，通成諸地也。正道者，根本智也。二趣入中有二：初一句起正希望、二「虛空界等」下辨趣入方便。此文有二：初善財總念淨土法身、二「起是心時」下瑞相應現。此文有三：初辨見之因緣、二「即見」下正見相也、三結前生後。現相，文有二：初十淨土相、次十法身相。又亦可初十顯淨國土及淨眾生世間；次十顯淨因陀羅網境界成智覺分齊，欲明普賢分齊耳。三證入中有五：初明普賢德用攝化、二「我於過去」下重述普賢本因勸修勝行、三「善財經由親近」下校量顯勝、四「善財能自究竟」下歎善財行勝、五說偈歎佛結終於後。初文有四：初總見勝妙等諸如來；二「善財見普賢」下見法界行用；三「普賢即申手」下加令得三昧；四「普賢告」下審問定事，有三，初問、次答、三歎德也。初文勝妙有九義，等諸如來，亦十也。二見行用中有四：初明外用化；二「重觀普賢」下內用攝化；三「十方」下結會平等，有五句；四「善財見普賢」下明善財得十不壞智門益。初文有二：初釋十九出生用、次結。二內中有二：初釋、次結。四善財得益，文有二：初總牒十門、二別辨。三摩頂加得三昧中有三：初摩、二得益、三「如此」下結會。二摩頂益中有六，可知。勸修本勝行中有七：初由久修菩提心故得上自在德用；二「我所修」下明德難窮；三「我得如是」下引己所得勸修行也；四「汝且觀」下勸觀現事，文有三句可知；五「若有眾生聞我名」下顯德深廣，有五句；六「聞修習」下明大心大行行應同得生，有二句；七「汝復觀我」下勸觀三身大用。前第六中生淨世界者，生報土也。生我清淨身中者，生法身中耳，文云「普賢身相猶若虛空，依於如如不依佛國」耳。第七中有二：初勸、次觀，具見因果。第三校量行德，有三：初正明校；二「何以故」釋成，有三可知；三「不此世界沒」下歎善財自在難思，顯其勝義。第四歎善財行勝，文有二：初因圓、次「不久」下果滿。果中，初總、次別可知。五偈頌歎佛。所以歎佛者，明普賢菩薩在座前承加攝化，其行究竟成功在佛，故歎也。亦可約果歎因位力，即是述前。偈中有二：初長行生起、次頌。偈有九十九偈半，有三：初八略舉如來菩薩功德勅聽許說；次八十九半別歎如來三身化用；三有二，結勸、修行。初文有三：初半勅聽；次四半略歎如來三身德；三有三歎普賢功德，所說不虛，勸物生信也。前三身中，初一半歎法身滅德、次一報身智德、次二化身恩德也。二廣歎中有三：初二十半歎報身德、二「或見釋迦」下六十三歎化身德、三「如來淨法身」下六偈歎法身德。問：何故重結乃歎佛德者，何也？答：此是顯發釋，舉果顯因分齊故。餘可准之。報身中有五：初三歎理量二智善巧；二「或見如來坐」下四，明德普周唯大心境界非小智所緣；三「或見盧舍那」下七，明諸佛德等具法身淨土及勝眷屬；四「或見一毛孔」下五半，辨無方大用；五「如是」下結說難盡。化身中有三：初二十半，歎佛身業大用；次「安住無上道」下有二十二，歎佛口業教化，三「諸佛尊導師」下二十半，歎佛意業巧攝益。初身中有四：初一釋迦身化、次七示種種因行八相成道化、次五現餘佛昇天等化、次七半能現授記等種種隨緣益。口中有三：初五明所說法有大威力、次十二明一音隨機赴感、次五辨成德用所以。前十二中，初四明一音隨聞各異、次八結教差別。意中有二：初十二歎用善巧、次「譬如」下八半喻顯。喻別有五：一隨益應成喻、二在物心現喻、三隨順像現喻、四為生護持喻、五為物生德喻，此五是攝化大網。餘文可知。法身六偈中有三：初一半歎法身具五相、次「譬如夢所見」下通約喻顯、三有二偈法合。喻文有二：初一半約理辨成、二一約事彰法耳。初文五相者，初一句白淨相、次二句不可思議相、三性離有為無為為相、第四句無染相。第六不去而遍至者，即第五常住為相。下二結勸中，初舉四喻況德難窮。四者，一覺心無限喻、二事法難窮喻、三數深廣大喻、四虛空無際喻。通即可知，反成佛德深遠耳。次一舉益勸修也，此即流通分也。此經本有十萬偈，此釋但有三萬六千偈，說餘，意可知耳。

Below this is the fifth, revealing the vast marks of the cause: the person is named Samantabhadra, who enters the Dharma-gate of the ten indestructible wisdoms. There are three parts: first, Sudhana hears the name of Samantabhadra, which is teaching and urging him to advance further; second, from 'with single-minded desire to see Samantabhadra' onward, proceeding and entering according to the teaching; third, from 'Sudhana immediately saw Samantabhadra' onward, the actual realization of the dharmadhātu. The first text has two parts: first, hearing Samantabhadra's name, which indicates the name; second, from 'practices and vows' onward, praising his virtues. Here there is no indication of a place or taking leave, etc.; the meaning can be known. Saying 'hearing Samantabhadra's name' refers to hearing the four 'universals' above: first, in the authoritative teaching, Mañjuśrī partially possessed Samantabhadra's conduct; second, in proceeding and entering, arriving at the country of Universal Gate; third, in direct realization, universally seeing all kalyāṇamitras; fourth, cultivating Samantabhadra's conduct through the wisdom following realization; therefore it says 'heard'. The text praising virtues has eleven phrases: first, 'practices and vows, all grounds' is the general; next, the following ten phrases 'possessing...' are the specific. In the general, first, it reveals the practice of aspiration and joy prior to the grounds; next, it praises the virtues of the stages relied upon on the grounds. In the specific, 'possessing the grounds' means accomplishing the causal practices of the grounds. 'Dharmas of the grounds' refers to the ten dharmadhātus, because they are the essence of the grounds. 'Attainments of the grounds' means integrating them within oneself, that is, realization and attainment. 'Sequence' means the beginning and end of each ground. 'Cultivation of the grounds' refers to the four or five kinds of cultivations, etc. 'Dwelling' means completing the cultivation of the particular ground. 'Spheres of the grounds' refers to the three natures and three non-natures, or it may be demarcated stages, which are the cognitive objects of the grounds. 'Upholding' means the object upholds the contemplative mind; or it may mean the cause upholds the fruit. 'Common' refers to the ten practices such as faith, compassion, benevolence, and renunciation, which commonly accomplish all grounds. 'Correct path' refers to fundamental wisdom (mūla-jñāna). Second, in proceeding and entering there are two parts: first, one phrase giving rise to correct aspiration; second, from 'the realm of empty space, etc.' onward, explaining the expedient means of proceeding and entering. This text has two parts: first, Sudhana generally contemplates the pure lands and dharmakāya; second, from 'when giving rise to this mind' onward, auspicious signs appear in response. This text has three parts: first, explaining the causes and conditions of seeing; second, from 'immediately saw' onward, the actual marks of seeing; third, concluding the preceding and introducing what follows. The manifestation of marks has two parts: first, the ten marks of pure lands; next, the ten marks of the dharmakāya. Furthermore, it may also be that the first ten reveal the pure realms and pure sentient beings' worlds; the next ten reveal the boundary of attaining enlightened awareness through wisdom within the realm of Indra's net (Indrajāla), intending to clarify the scope of Samantabhadra. Third, in realization and entry there are five parts: first, explaining Samantabhadra's virtuous functions in gathering and transforming; second, from 'I, in the past' onward, recounting Samantabhadra's original causes and urging the cultivation of superior practices; third, from 'Sudhana's passing through and serving intimately' onward, comparing and showing superiority; fourth, from 'Sudhana is able to self-complete' onward, praising the excellence of Sudhana's practice; fifth, speaking verses praising the Buddha and concluding at the end. The first text has four parts: first, generally seeing the superior, wondrous, and other Tathāgatas; second, from 'Sudhana saw Samantabhadra' onward, seeing the functional activities of the dharmadhātu; third, from 'Samantabhadra then extended his hand' onward, bestowing empowerment so that he attained samādhi; fourth, from 'Samantabhadra addressed' onward, inquiring into the matter of the concentration, which has three parts: first, the question; next, the answer; third, the praise of virtue. In the first text, 'superior and wondrous' has nine meanings; with 'equal to all Tathāgatas', it also makes ten. Second, in seeing the functional activities there are four parts: first, explaining external functions in transforming; second, from 'again contemplated Samantabhadra' onward, internal functions in gathering and transforming; third, from 'the ten directions' onward, concluding and harmonizing in equality, having five phrases; fourth, from 'Sudhana saw Samantabhadra' onward, explaining the benefit of Sudhana attaining the ten gates of indestructible wisdom. The first text has two parts: first, explaining the nineteen functions that arise; next, the conclusion. In the second, the internal, there are two: first, explanation; next, conclusion. Fourth, Sudhana obtaining benefit has two parts: first, generally taking up the ten gates; second, distinguishing them individually. Third, rubbing the crown and empowering him to attain samādhi has three parts: first, rubbing; second, obtaining benefit; third, from 'like this' onward, concluding and harmonizing. Second, the benefits of rubbing the crown have six points, which can be known. Urging the cultivation of original superior practices has seven points: first, because of having cultivated the bodhicitta for a long time, attaining sovereign virtue and function; second, from 'what I cultivated' onward, explaining that virtue is hard to fathom; third, from 'I attained such' onward, citing what he himself attained to urge cultivation; fourth, from 'you should also observe' onward, urging observation of present matters, which has three phrases that can be known; fifth, from 'if there are sentient beings who hear my name' onward, revealing that virtues are profound and vast, having five phrases; sixth, from 'hearing and cultivating' onward, explaining that those of great aspiration and great practice should likewise attain birth, having two phrases; seventh, from 'you again observe my' onward, urging observation of the great functions of the three bodies. In the former sixth point, being born in a pure world means being born in a reward land. Being born in my pure body means being born in the dharmakāya; the text says, 'The marks of Samantabhadra's body are like empty space, relying on tathatā and not relying on a buddha-land.' In the seventh there are two: first, urging; next, observing, completely seeing cause and effect. Third, comparing the virtue of practice has three parts: first, directly making the comparison; second, from 'Why is this?' explaining and establishing it, having three points that can be known; third, from 'not disappearing from this world' onward, praising Sudhana's sovereign and unfathomable [state], revealing its superior meaning. Fourth, praising the excellence of Sudhana's practice has two parts: first, the cause is perfected; next, from 'before long' onward, the fruit is fulfilled. In the fruit, first, the general; next, the specific, can be known. Fifth, verses praising the Buddha. As for why he praises the Buddha: it clarifies that Bodhisattva Samantabhadra received empowerment in front of the seat to gather and transform, and the ultimate success of his practice lies in the Buddha, hence he praises him. Or it may be praising the power of the causal stage with reference to the fruit, which is recounting what came before. In the verses there are two parts: first, the prose introduction; next, the verses. There are ninety-nine and a half verses, having three parts: first, eight verses briefly mention the virtues of the Tathāgata and the bodhisattva, commanding attention and permitting speech; next, eighty-nine and a half verses specifically praise the transformative functions of the Tathāgata's three bodies; third, two verses conclude with encouragement to cultivate practice. The first text has three parts: first, half a verse commanding attention; next, four and a half verses briefly praise the virtues of the Tathāgata's three bodies; third, three verses praise Samantabhadra's virtues, that what is spoken is not false, encouraging beings to give rise to faith. In the previous three bodies, the first verse and a half praises the cessation-virtue of the dharmakāya; the next verse, the wisdom-virtue of the sambhogakāya; the next two, the grace-virtue of the nirmāṇakāya. Second, in extensively praising there are three parts: first, twenty and a half verses praise the virtues of the sambhogakāya; second, from 'or seeing Śākyamuni' onward, sixty-three verses praise the virtues of the nirmāṇakāya; third, from 'the Tathāgata's pure dharmakāya' onward, six verses praise the virtues of the dharmakāya. Question: Why conclude again and praise the Buddha's virtues? Answer: This is an explanatory revelation, presenting the fruit to show the scope of the cause. The rest may be inferred accordingly. In the sambhogakāya there are five parts: first, three verses praise the skillfulness of the two wisdoms of principle and measure; second, from 'or seeing the Tathāgata sitting' onward, four verses explain that virtue is all-pervading and is exclusively the sphere of the great mind, not an object of inferior wisdom; third, from 'or seeing Rocana' onward, seven verses explain that the virtues of all buddhas are equal, fully possessing the dharmakāya, pure lands, and superior retinue; fourth, from 'or seeing a single pore' onward, five and a half verses distinguish the unfettered great functions; fifth, from 'thus' onward, concludes that explaining is inexhaustible. In the nirmāṇakāya there are three parts: first, twenty and a half verses praise the great functions of the Buddha's bodily karma; next, from 'dwelling securely on the unexcelled path' onward, twenty-two verses praise the teaching and transformation of the Buddha's speech karma; third, from 'all buddhas, the honored guides' onward, twenty and a half verses praise the skillful gathering and benefiting of the Buddha's mental karma. In the first, bodily karma, there are four parts: first, one verse on Śākyamuni's physical transformations; next, seven verses showing various causal practices and the transformations of the eight marks of attaining the way; next, five verses manifesting other buddhas ascending to heaven and so forth; next, seven and a half verses being able to manifest conferring prophecies and various other benefits according with conditions. In speech karma there are three parts: first, five verses explain that the Dharma spoken has great power; next, twelve verses explain that a single voice responds to capacities and meets receptivity; next, five verses distinguish the reason for accomplishing virtues and functions. In the former twelve, the first four explain that a single voice is heard differently by each; the next eight conclude with the distinctions of the teaching. In mental karma there are two parts: first, twelve verses praise the skillfulness of function; next, from 'just as' onward, eight and a half verses use analogies to illuminate it. The analogies are specifically five: first, the analogy of responding and accomplishing according to benefit; second, the analogy of appearing in beings' minds; third, the analogy of images appearing in accordance; fourth, the analogy of guarding and sustaining for beings; fifth, the analogy of generating virtues for beings—these five are the great net of gathering and transforming. The rest of the text can be known. In the six verses on the dharmakāya there are three parts: first, one and a half verses praise the dharmakāya as possessing five marks; next, from 'just as seen in a dream' onward, generally illuminates through analogies; third, two verses match the Dharma to the analogy. The text of analogies has two parts: first, one and a half verses explain accomplishment based on principle; second, one verse clarifies the Dharma based on phenomena. As for the five marks in the first text: the first phrase is the mark of immaculate purity; the next two phrases are the mark of being inconceivable; the third is the mark of nature being free from the conditioned and unconditioned; the fourth phrase is the mark of non-defilement. The sixth, 'not leaving yet arriving everywhere', is the fifth, the mark of eternal dwelling. In the two verses below on concluding encouragement, first, four analogies are cited to illustrate that virtues are hard to exhaust. The four are: first, the analogy of the mind of awakening being limitless; second, the analogy of phenomenal things being inexhaustible; third, the analogy of numbers being deep and vast; fourth, the analogy of empty space being boundless. Understanding them generally is clear: they conversely establish that the Buddha's virtues are profound and far-reaching. Next, one verse cites benefits to urge cultivation; this is the dissemination section. The original text of this sūtra has one hundred thousand verses; this commentary covers only thirty-six thousand verses; as for the rest, the meaning can be known.