大方廣佛華嚴經搜玄分齊通智方軌 5.7.3

5.7.3

二攝益中有三：初辨顯器世間攝益、二「諸大菩薩現坐」下智正覺自在攝益、三「或見在天」下眾生世間攝益。 此文有二：初辨處； 二「顯種種」下明顯身相，亦可但是智正覺十身也。 若依下結文，但是國土世間及眾生世間也。 六廣益相，文有二：初得自利行、二「時彼諸菩薩」下明利他德。 初文有二：初舉德、二「爾時文殊」下說偈讚歎。 初文有三：初舉身座體； 二「顯大自在」下明座及身德用； 三「爾時彼諸菩薩深入」下，既有內資外顯益相，隨分利他也。 初文有二：初舉德成身、二「彼師子座」下明歎德顯座。 初文有四：初總出三昧德體； 二次列十門以為德用，即上十門也，此文有二可知； 三「所謂種種」下辨德所依； 四「得深入菩薩三昧門」下廣辨上三昧門耳，亦即所成也。 亦可上十一門並是總功德門，此有三：初總、次別、三以廣顯略也。 第二別中，略明一百句三昧門。 第三中有二：初結成廣說； 二「入如來海」下結觀分齊，證行圓滿也，此文有二可知。 此中定三昧法門者，並通一部，為起法所依。 所有解行分齊，並皆准此思攝也。 二座中有二，可知。 第二明座身德益，有二：初辨相、次「如是等」下結成德相歎不可盡。 初文有三：初十三句，德自利行； 二「安住莊嚴」下五十七，利他行； 三「決了如來」下二十，自他行滿可知。 第三外益，於文有三：初立、次釋、三結。 第二文殊偈讚祇林，顯證真實所以。 文殊說彰淨慧證也，所以不在利他。 後說彰利他，起後說便故也。 就十三半偈中，初十二別歎佛及祇林，即果也； 二「普賢等佛子」下總結莊嚴普集，即因也。 第二利他德中有三：初辨果德被益、二「彼諸菩薩」下利他行體、三「隨其所應」下辨對緣攝化。 此第三對緣攝化中有四：初辨機器，亦可機緣相擬； 二明同生利益； 三「現不可說」下辨現法門被益； 四「或現天宮」下明現三世間攝化。 三現法門中有三：初現無常等忻厭門、二「為一切眾生」下辨十度行門、三「以如是」下結。 第二十度中，初六可知，後四中為一一身方便度，「悉能供養」下願度，「悉能顯現」下力度，「知一切」下智度，下結法界非一耳。 第四三世間有四：初現器世間、二「或名號」下現智正覺、三「或現聲聞」下現眾生世間、四「或現種種色身」下對三世間起用方便，餘文可知也。 「爾時文殊童子」下，第二依其善友辨修入儀則。 此望機辨所軌； 若望知識自行，即前依果人得法。 今對機器起用也。 今略取此經上下，有五相不同，持是五相以科此文。 何者五相？ 一顯位修行相、二會緣入實相、三攝德成因相、四智照無二相、五顯因廣大相也。 今此中意以德彰人，以人引修行者入於法界故。 廣驗諸教，有二知識：一人、二法。 分齊者有三：初人者，教為言詮處，為方便門，人為旨，問等彰德。 二若法者，言為教詮，總別同異等為觀門，智眼所得者為旨，通明等為德。 三人法合明，即觀教為詮，見處及人為方便，得法為旨見，說往因及仰推等為德也。 廣如別章。 約時位等別，人有其四中五，文殊重也。 今寄顯法相，故有若干，若約正助，即一百一十； 若約實行，即三千大千微塵等也。 所以實約三千微塵等者，欲明附引三乘別機故也； 若依一乘，不只若干耳（云云）。 此文分有五：初四十一人，顯位修行相； 次摩耶一人，會緣入實相； 三彌勒一人，攝德成因相，由行會理成正因故； 四重會文殊一人，寄智照無二相； 五普賢一人，寄顯因廣大相。 後二人述因勝也。 今約此意，若別位位皆差，若通行行皆有也。 位即為相，通即為體耳。 初四十一中，初一寄十信、次十寄十住、次十寄十行、次十寄十迴向、次十寄十地，所以文殊初智光導故也。

Second, under gathering and benefiting, there are three parts: first, explaining and revealing the gathering and benefiting of the receptacle world; second, from "The great bodhisattvas appeared seated" below, the gathering and benefiting through the mastery of the wisdom-enlightened ones; third, from "or seen in the heavens" below, the gathering and benefiting of the sentient-being world. In this text there are two parts: first, distinguishing the locations; second, from "manifesting various" below, clearly explaining the bodily forms—or, alternatively, these are simply the ten bodies of the wisdom-enlightened ones. If one follows the concluding passage below, they are simply the realm world and the sentient-being world.

Sixth, regarding the aspects of extensive benefit, the text has two parts: first, attaining the practice of self-benefit; second, from "At that time, those bodhisattvas" below, explaining the virtue of benefiting others. The first text has two parts: first, adducing the virtues; second, from "At that time Mañjuśrī" below, speaking verses in praise. The first text has three parts: first, adducing the substance of the bodies and thrones; second, from "manifesting great mastery" below, explaining the virtues and functions of the thrones and bodies; third, from "At that time, those bodhisattvas entered deeply" below, having both inner cultivation and outward manifestations of benefiting, they benefit others according to their capacity. The first text has two parts: first, adducing the virtues to constitute the bodies; second, from "those lion thrones" below, explaining the praise of virtues to reveal the thrones. The first text has four parts: first, generally setting forth the virtuous substance of the samādhis; second, next listing the ten gates to serve as the virtuous functions—these are the aforementioned ten gates, and in this text there are two parts, as can be known; third, from "that is to say, various" below, distinguishing that upon which the virtues rely; fourth, from "attained deep entry into the bodhisattva samādhi gates" below, extensively explaining the aforementioned samādhi gates, which are also what is accomplished. Alternatively, the aforementioned eleven gates are all general virtue gates; here there are three: first, general; second, particular; third, revealing the concise through the extensive. In the second, particular part, one hundred phrases of samādhi gates are briefly explained. In the third part, there are two: first, concluding to form the extensive explanation; second, from "entering the ocean of the Tathāgata" below, concluding the scope of contemplation, where realization and practice are perfected; in this text there are two parts, as can be known. The samādhi Dharma gates determined here apply throughout the entire work, serving as the basis for giving rise to the teachings. All scopes of understanding and practice are to be deliberated and encompassed according to this standard. In the second part on the thrones, there are two, as can be known.

Second, explaining the virtues and benefits of the thrones and bodies, there are two parts: first, distinguishing the aspects; next, from "such as these" below, concluding that the virtuous aspects are praised as inexhaustible. The first text has three parts: first, thirteen phrases on the practice of virtuous self-benefit; second, from "abiding in adornments" below, fifty-seven phrases on the practice of benefiting others; third, from "resolutely understanding the Tathāgata" below, twenty phrases, where practices for self and others are fulfilled, as can be known.

Third, on the external benefits, the text has three parts: first, establishing; second, explaining; third, concluding.

Second, Mañjuśrī's verses praising the Jeta Grove reveal the reason for realizing the real. Mañjuśrī's speech clarifies the realization of pure wisdom, which is why it does not reside in benefiting others. The subsequent speech clarifies benefiting others, serving as an expedient to prompt the subsequent explanation. Within the thirteen and a half verses: first, twelve verses individually praise the Buddha and the Jeta Grove, which is the fruit; second, from "The sons of the Buddha such as Samantabhadra" below, the general conclusion on the universal gathering of adornments, which is the cause.

Second, under the virtue of benefiting others, there are three parts: first, explaining how the fruition-virtue extends benefits; second, from "those bodhisattvas" below, the essence of the practice of benefiting others; third, from "according to what is appropriate" below, explaining gathering and transforming in response to conditions. Within this third part on gathering and transforming in response to conditions, there are four: first, distinguishing the capacities and vessels—which may also be understood as matching capacity and conditions; second, explaining the benefit of being born together; third, from "manifesting inexpressible" below, explaining the manifesting of Dharma gates to extend benefit; fourth, from "or manifesting heavenly palaces" below, explaining the manifestation of the three worlds to gather and transform. Under the third, manifesting Dharma gates, there are three: first, manifesting the gates of delight and revulsion regarding impermanence and the like; second, from "for the sake of all sentient beings" below, explaining the practice-gates of the ten pāramitās; third, from "with such" below, the conclusion. In the second part on the ten pāramitās, the first six can be known; among the latter four, for each single body there is the upāya-pāramitā; from "able to make offerings to all" below is the praṇidhāna-pāramitā; from "able to manifest all" below is the bala-pāramitā; from "knowing all" below is the jñāna-pāramitā; below, it concludes that the dharmadhātu is not single. Under the fourth, the three worlds, there are four: first, manifesting the receptacle world; second, from "or names" below, manifesting the wisdom-enlightened ones; third, from "or manifesting śrāvakas" below, manifesting the sentient-being world; fourth, from "or manifesting various physical bodies" below, giving rise to functional expedients with respect to the three worlds; the remaining text can be known.

From "At that time the youth Mañjuśrī" below, the second section explains the protocol of practice and entry based on one's good friends. This distinguishes the guiding model with respect to capacities; if considered with respect to the kalyāṇamitra's own practice, it is previously attaining the Dharma by relying on the person of fruition. Here, it gives rise to function in response to capacities and vessels. Now, briefly taking the upper and lower portions of this sūtra, there are five different aspects, and these five aspects are used to outline this text. What are the five aspects? First, the aspect of cultivating practices revealing the stages; second, the aspect of converging conditions to enter the real; third, the aspect of gathering virtues to constitute the cause; fourth, the aspect of wisdom illuminating non-duality; fifth, the aspect of revealing the vastness of the cause. The intention here is to manifest the person through virtue, and through the person to lead practitioners to enter the dharmadhātu. Comprehensively examining the various teachings, there are two kinds of kalyāṇamitras: first, persons; second, dharmas. Regarding their scopes, there are three: First, as for persons, the teaching serves as the locus of verbal signification, acting as the expedient gate; the person is the purport, and questioning and the like manifest virtue. Second, as for dharmas, the words serve as the teaching's signifier; general and particular, identity and difference, and so forth serve as the contemplation gates; that which is attained by the wisdom eye is the purport; and pervasive understanding and the like are the virtues. Third, explaining persons and dharmas together: contemplation of the teaching is the signifier; seeing the places and persons serves as the expedient; attaining the Dharma serves as the purport; and seeing, explaining past causes, and deferring upward serve as the virtues. This is explained extensively in a separate chapter. In distinguishing according to time, stages, and so forth, among the persons there are four or five, with Mañjuśrī appearing twice. Here, used provisionally to reveal the aspects of Dharma, there are this number; if considered in terms of primary and auxiliary, there are one hundred and ten; if considered in terms of actual practice, they are as numerous as the dust motes of a trichiliocosm. The reason it actually speaks of dust motes of a trichiliocosm and so forth is to clarify that it accommodates and guides the distinct capacities of the triyāna; if according to the ekayāna, it is not merely this number (and so forth). This text is divided into five parts: first, forty-one persons reveal the aspect of cultivating practices in the stages; next, one person, Māyā, converges conditions to enter the real; third, one person, Maitreya, gathers virtues to constitute the cause, because through practice converging with principle, the correct cause is established; fourth, one person, meeting Mañjuśrī again, provisionally represents the aspect of wisdom illuminating non-duality; fifth, one person, Samantabhadra, provisionally reveals the aspect of the vastness of the cause. The latter two persons describe the supremacy of the cause. Now, according to this intent, if considered distinctively, every stage is different; if considered pervasively, every practice is possessed. The stages are the aspects, and the pervasive is the substance. Among the first forty-one: the first one provisionally represents the ten faiths; the next ten provisionally represent the ten abodes; the next ten provisionally represent the ten practices; the next ten provisionally represent the ten dedications; the next ten provisionally represent the ten bhūmis. This is why Mañjuśrī's light of wisdom guides at the beginning.