大方廣佛華嚴經搜玄分齊通智方軌 5.7.2

5.7.2

二「本不修習能見如來」下別辨不見意，此中二：初明不修大行故不見、二「亦無三昧清淨智眼」下正辨不見相。 初文有三：初由不修故不見； 二「是諸功德」下不共故不見，有三可知； 三「是故諸大弟子」下結。 初不修，文有二：初不修果德、二「不求菩薩」下不求因行。 第二正辨不見，有二：初明不見、二「何以故」辨所以。 初文有二：初總、次別。 別中有二：初無自大果失； 「亦不樂說」下，二無他恩德失。 餘者可知耳。 第二喻況中有十喻：初名惑障勝境喻、二不窮源底喻、三求下失上喻、四無所攝取喻、五臨光失眼喻、六修得異果喻、七同居異見喻、八不行同一行喻、九深淺相形喻、十住位息求喻。 第八歎德中，有十人說偈。 初人有三：初五歎土體、二有四歎眾集、次有一結歎。 二精進勢王有十，分五：初二總歎依正、二有二歎眾會勝、三有二明來者神力、四有二歎佛德、五有二辨覺分齊。 三普妙德王有十，分二：初三法明佛德、次七喻。 四無礙妙德藏王有十，次第歎佛可知。 五善化月王有十，初四示報身令菩薩同入法界、次四顯淨土令修入者成就觀智、次二辨佛轉法輪利物。 六法義慧焰王有十，分有四：初三總歎下人非及、次二歎德廣大、次二顯其德相難知、次三顯德是勝人境界。 七一切眾魔智幢王有十，中有三：初五歎法身、次二歎應身、次三歎化身。 八淨願智幢王有十，分二：初九歎修因行、次一明果成滿，餘相可知。 九智慧勢王有十，分四：初二總歎二業利益、次二別歎身業益、次四歎口業益、次二歎意業益。 十智通王有十一，分三：初一總歎見佛益、次七歎佛慈悲德、次三辨見聞得益。 慈悲中有三：初一明出世意、次五正歎慈悲相、次一辨所以耳。 第九重辨定德用，有二：初長行、次偈頌。 初文有六：一明重意； 二辨定三昧德用方便分齊法； 三略列十一門方便所況事，初一總、餘十別事耳； 四「為諸菩薩」下明所為機器對法相擬耳； 五「何等十」下辨三昧所成事用，則正照明； 六「佛子此師子」下結略顯廣。 此第五段中，依一方便說十種法，十一方便即有一百一十法。 十法何差別？ 一明佛興次第、二明常說義分齊、三辨成佛，此上攝入智正覺。 四明眷屬，即眾生世間。 五明化身無礙、六辨住持自在、七辨功德所依、八明神力作用清淨、九辨願音聲、十具明三世間轉法輪義，後六名德用。 又於中，初三從所依，意一、身一、口一，又初身、次用、三位地。 餘意依文，准之可知。 第二頌，文有二：初十句辨頌意； 二正頌，於中有十半，總頌上十法門。 於中有三：初六正結前義、次三半明信入分齊、次一結成利益所以。 前中有六偈，初一眷屬淨、次一說法淨、次一顯行淨、次一雲集淨、次一顯理淨、次一照明淨。 第二文有三：初一總、次一半釋、次一辨所以可知。 問：所以普賢重照明？ 答：果人入定顯法是真。 若因人不證，同修者不進，故普賢因人照明，引初修者趣入耳。 此約體入。 若約用時，則重舉用以顯體也。 第二正說中有二：初明如來大悲攝化，令修行者入其法界，即正說體； 二「爾時文殊師利童子」下廣約善友，明入儀則也。 問：何故加入法界，不依位得何也？ 答：理實須自他二力，今且約一相耳，自力依位，他力佛加持也。 亦可初辨依三昧得自利德、二「彼諸菩薩」下成利他德、三「爾時文殊童子」下辨利他行相也。 初文有二：初明佛入定，攝人入法界故，有四可知也； 二「爾時祇林大眾」下明諸菩薩因光入法。 此文有六：初牒入人、二「悉見一切」下蒙光攝益。 三「如此間如來」下結會平等，有二可知。 四「而不壞三世」下辨所見益用，有六句可知。 五「其有眾生」下辨得益所以，有五句。 六「逮得如來」下廣明其益相。

Second, from "Originally not having cultivated [the practices] capable of seeing the Tathāgata" onward, there is a separate explanation of the meaning of not seeing. Herein there are two [parts]: first, it clarifies that because they did not cultivate the great practice, they do not see; second, from "also lacking the pure eye of wisdom of samādhi" onward, it directly explains the marks of not seeing. The first text has three [parts]: first, due to not cultivating, they do not see; second, from "all these merits" onward, because [these merits] are not shared, they do not see—there are three [points], which can be known; third, from "therefore the great disciples" onward, it concludes. Regarding the first, "not cultivating," the text has two [parts]: first, not cultivating the fruit-virtues; second, from "not seeking the bodhisattva [practices]" onward, not seeking the causal practices. Regarding the second, directly explaining not seeing, there are two [parts]: first, clarifying not seeing; second, from "why is this?" it explains the reason. The first text has two [parts]: first, a general [explanation]; next, a specific [explanation]. Within the specific, there are two: first, the fault of lacking one's own great fruit; from "nor delighting in explaining" onward, second, the fault of lacking the virtues of benefiting others. The rest can be understood. In the second [section], regarding the similes, there are ten similes: first, the simile of delusions obstructing the sublime realm; second, the simile of not fathoming the source and depths; third, the simile of seeking the lower and losing the higher; fourth, the simile of having nothing gathered and received; fifth, the simile of losing one's eyes when facing the light; sixth, the simile of cultivation yielding a different fruit; seventh, the simile of dwelling together yet having different perceptions; eighth, the simile of non-practice being equated with uniform practice; ninth, the simile of comparing depth and shallowness; tenth, the simile of abiding in a stage and ceasing to seek. In the eighth [section], praising virtues, there are ten persons who speak verses. The first person has three [parts]: first, five [verses] praise the substance of the land; second, four praise the gathering of the assembly; next, one concludes the praise. Second, Vīryabalaprabhārāja has ten [verses], divided into five: first, two generally praise the dependent and primary [retributions]; second, two praise the excellence of the assembly; third, two clarify the spiritual powers of those who come; fourth, two praise the Buddha's virtues; fifth, two distinguish the divisions of enlightenment. Third, Samantabhadraguṇarāja has ten [verses], divided into two: first, three clarify the Buddha's virtues through phenomena; next, seven are similes. Fourth, Asangapuṇyaviguṇasaṃcayaprabhārāja has ten [verses], successively praising the Buddha, which can be known. Fifth, Kuśalasaṃbhūtaprabhārāja has ten [verses]: the first four reveal the saṃbhogakāya, causing the bodhisattvas to enter the dharmadhātu together; the next four reveal the pure land, causing cultivators who enter to accomplish contemplative wisdom; the next two explain the Buddha turning the wheel of the Dharma to benefit sentient beings. Sixth, Dharmārthabuddhyarciḥprabhārāja has ten [verses], divided into four: the first three generally praise that inferior people cannot reach [this]; the next two praise the vastness of the virtues; the next two reveal that the marks of these virtues are difficult to comprehend; the next three reveal that the virtues are the realm of superior persons. Seventh, Sarvamārabalajñānaketuprabhārāja has ten [verses], among which are three [parts]: the first five praise the dharmakāya; the next two praise the saṃbhogakāya; the next three praise the nirmāṇakāya. Eighth, Viśuddhapraṇidhānajñānaketuprabhārāja has ten [verses], divided into two: the first nine praise the cultivation of causal practices; the next one clarifies the complete fulfillment of the fruit; the remaining features can be known. Ninth, Jñānavīryaprabhārāja has ten [verses], divided into four: the first two generally praise the benefits of the two activities; the next two specifically praise the benefits of bodily activity; the next four praise the benefits of verbal activity; the next two praise the benefits of mental activity. Tenth, Jñānābhijñāprabhārāja has eleven [verses], divided into three: the first one generally praises the benefit of seeing the Buddha; the next seven praise the virtues of the Buddha's compassion; the next three explain the benefits obtained from seeing and hearing. Within [the verses on] compassion, there are three: the first one clarifies the intention of appearing in the world; the next five directly praise the marks of compassion; the next one explains the reason. The ninth [section] re-explains the virtues, functions, and samādhi: it has two [parts]: first, the prose; next, the verses. The first text has six [points]: 1. clarifying the meaning of the re-explanation; 2. explaining the methods of the divisions of upāya for the virtues and functions of the samādhi; 3. briefly listing the eleven gates of matters exemplified by upāya, where the first is general and the remaining ten are specific matters; 4. from "for the sake of the bodhisattvas" onward, clarifying the intended capacities and matching them with the phenomena; 5. from "what are the ten?" onward, explaining the functions and matters accomplished by the samādhi, which is the direct illumination; 6. from "Sons of the Buddha, this lion..." onward, concluding the brief and revealing the extensive. In this fifth section, ten kinds of teachings are explained based on one upāya; eleven upāyas thus have one hundred and ten teachings. What are the distinctions among the ten teachings? 1. Clarifying the sequence of the Buddha's arising; 2. clarifying the divisions of the meaning of constant preaching; 3. explaining the attainment of Buddhahood—these above are subsumed under the wisdom of proper enlightenment. 4. Clarifying the retinue, which is the world of sentient beings. 5. Clarifying the unimpededness of the nirmāṇakāya; 6. explaining sovereignty in sustaining [the Dharma]; 7. explaining the basis of virtues; 8. clarifying the purity of the functions of spiritual powers; 9. explaining the sounds of vows; 10. fully clarifying the meaning of turning the wheel of the Dharma in the three worlds—the latter six are named "virtuous functions." Furthermore, among them: the first three derive from the basis—one of mind, one of body, and one of speech; alternatively, first body, next function, third stage. The other meanings follow the text and can be understood by analogy. The second [part], the verses, has two [sections]: first, ten lines explain the intention of the verses; second, the verses proper, in which there are ten and a half [verses], generally versifying the ten Dharma gates above. Therein are three [parts]: the first six directly conclude the preceding meaning; the next three and a half clarify the divisions of entering through faith; the next one concludes the reason for accomplishing the benefits. Among the former are six verses: the first, purity of the retinue; the next one, purity of preaching the Dharma; the next one, purity of revealing practice; the next one, purity of gathering like clouds; the next one, purity of revealing principle; the next one, purity of illumination. The second text has three [parts]: the first one is general; the next one and a half explain; the next one explains the reason, which can be known. Question: Why does Samantabhadra illuminate again? Answer: When the person at the stage of fruition enters samādhi, it reveals that the Dharma is true. If the person at the stage of cause does not realize it, fellow cultivators will not advance; therefore, Samantabhadra, as a person at the stage of cause, illuminates it to lead beginning cultivators to advance and enter. This is entering in terms of substance. If considered in terms of function, then it repeatedly raises the function to reveal the substance. Second, within the main discourse proper, there are two [parts]: first, clarifying the Tathāgata's great compassion in gathering and transforming, causing practitioners to enter his dharmadhātu, which is the substance of the main discourse; second, from "At that time, the youth Mañjuśrī" onward, it broadly relies on spiritual friends to explain the protocol of entry. Question: Why is one empowered to enter the dharmadhātu, rather than attaining it according to stage? Answer: In principle and reality, both self-power and other-power are required; here it is temporarily explained according to one aspect: self-power conforms to stages, while other-power is the Buddha's empowerment. Alternatively: first, explaining the virtue of self-benefit obtained through samādhi; second, from "those bodhisattvas" onward, accomplishing the virtue of benefiting others; third, from "At that time, the youth Mañjuśrī" onward, explaining the marks of the practice of benefiting others. The first text has two [parts]: first, clarifying that the Buddha enters samādhi to gather persons and cause them to enter the dharmadhātu—there are four [points], which can be known; second, from "At that time, the great assembly in the Jeta Grove" onward, clarifying that the bodhisattvas enter the Dharma by means of the light. This text has six [points]: 1. restating the persons who enter; 2. from "saw all" onward, the benefit of receiving the light's gathering; 3. from "just as the Tathāgata here" onward, concluding with the equality of the assemblies, with two [points] that can be known; 4. from "yet not destroying the three times" onward, explaining the beneficial functions of what is seen, with six phrases that can be known; 5. from "if there are sentient beings" onward, explaining the reason for obtaining benefits, with five phrases; 6. from "attaining the Tathāgata's..." onward, broadly clarifying the marks of those benefits.