大方廣佛華嚴經搜玄分齊通智方軌 5.7.4

5.7.4

今以五門料簡：一明緇素等別，若約行相並別不同，若總約相有十六種：一菩薩、二比丘、三比丘尼、四長者、五優婆夷、六童男、七童女、八天、九外道、十藥師、十一船師、十二婆羅門、十三王、十四仙人、十五母、十六婦。 二明修入徒眾，唯初文殊所具諸眾，次下唯一人。 三辨往不往異者，初文殊往善財所，欲明初機不請自往； 餘四十二明善財往彼，為機勝也。 次有摩耶及普賢二人，不去不來，摩耶會相故、普賢廣大故。 四歎發心不歎異，初文殊、後普賢。 文殊此不歎發心，意可知。 亦可此亦不定，諸知識中有不歎者。 五結會有無者，餘四十四無結會，顯化未窮故； 普賢有結會，明化位滿故也。 所以不現佛位化者，為表至果離相故也。 此約所成自行。 若望緣境，如前可知耳。 此初知識菩薩，字文殊入菩提心法門。 初文殊，文有三：初明文殊及眷屬辭退南行以為化緣。 所以辭？ 從佛往，為明果悲下被故。 二「爾時尊者舍利弗」下對緣攝化。 三「爾時文殊知善財」下明自位滿足進入勝境。 初文有四可知。 二攝化文，有三：初化引聲聞，即迴小入大也； 二「爾時文殊菩薩建立」下攝諸龍眾； 三「時覺城人聞」下攝化人眾。 初文有四：初舍利弗，表從化之智； 二「此六千比丘」下，表所攝機器； 三「爾時尊者舍利弗」下明覩相迴心； 四「時諸比丘白尊者」下求勝進入也。 初文有二，可知。 二機器，文有五，可知。 三覩相發心中有三：初覺察大眾、二示其事相、三「爾時尊者讚說」下明從化得益。 二示相，文有二：初示自功德力、二「海智乃至一切如來」下辨上人加持也。 四求勝進入中有五：初明見勝求進，有二可知； 二「文殊現象王迴」下勝進中緣器相應，有三可知； 三「爾時文殊告諸比丘」下明對機授十信行法； 四「彼諸比丘」下聞法獲益； 五「爾時文殊勸諸比丘」等，示教大解行，有二：初總令得普賢行及位、二「彼諸」下別辨可知。 三授法，文有三：初舉益開十數立宗、二「何等」下別釋、三「若善男子」下舉益勸修耳。 四獲益，文有三：初總得三昧門、二「悉見」下依定所現事、三「得此三昧」下廣辨利益。 二定所現事中有三：初見佛依正、二見佛轉法輪、三「又能知彼」下知見三世果德差別事。 此等由文迮，不得依次，可知之。 二攝龍趣，就中有四：初結前生後、二明處勝、三說法、四赴機攝化，可知。 三攝善財，文有三：初覺城人聞赴化； 二列人數，四眾即為四也； 三「爾時文殊知眾集」下明對機授藥。 此文有二：初總令生信、二「觀察善財」下別屬勝機。 此文有二：初歎德； 二「文殊菩薩」下為說勝進佛法，文有二，可知。 初文有二：初問、次答。 答文有二：初歎顯德、二「此善財者」下歎過去行德。 第三進求勝境，文有三：初文殊南行，引生勝欲； 二「善財隨從文殊」下明願欲求進； 三「爾時文殊如象王迴」下赴欲讚教令入勝位。 此猶在十信內也。

Now I shall distinguish [these] by means of five aspects. First, explaining distinctions of monastic and lay, etc.: if we look at the marks of practice, they are completely distinct and not identical; if we look collectively at their forms, there are sixteen kinds: 1. bodhisattvas, 2. monks (bhikṣus), 3. nuns (bhikṣuṇīs), 4. householders, 5. upāsikās, 6. boys, 7. girls, 8. devas, 9. non-Buddhists, 10. physicians, 11. boatmen, 12. brāhmaṇas, 13. kings, 14. ṛṣis, 15. mothers, 16. wives. Second, explaining the followings who cultivate and enter: only the first, Mañjuśrī, is accompanied by various retinues; each of the following [teachers] is just a single person. Third, distinguishing the difference between going and not going: first, Mañjuśrī went to Sudhana's location, which is intended to show that for those of initial capacity, he goes uninvited; the remaining forty-two explain that Sudhana goes to them, because their capacities are superior. Next there are two persons, Māyā and Samantabhadra, who neither go nor come, because Māyā integrates with phenomena and Samantabhadra is vastly extensive. Fourth, the difference between praising and not praising the generating of the mind [for bodhi]: the first is Mañjuśrī and the last is Samantabhadra; that Mañjuśrī here does not praise generating the mind has an evident intention. Alternatively, this is also not fixed, as among the kalyāṇamitras there are those who do not praise it. Fifth, the presence or absence of a concluding unification: the remaining forty-four do not have a concluding unification, showing that transformation is not yet exhausted; Samantabhadra has a concluding unification, demonstrating that the stages of transformation have been fulfilled. The reason why transformation in the Buddha stage is not displayed is to symbolize that reaching the fruit transcends marks. This is from the perspective of fulfilling one's own practice. If considered with regard to the conditions and objects, it can be understood as before. This first kalyāṇamitra is the bodhisattva named Mañjuśrī, who enters the Dharma-gate of the bodhicitta. For the first, Mañjuśrī, the text has three parts: first, explaining that Mañjuśrī and his retinue take their leave and travel south to serve as a condition for transformation. Why take leave? Proceeding from the Buddha is intended to show that the fruit of compassion reaches downward. Second, from "At that time the Venerable Śāriputra..." onward, gathering and transforming according to conditions. Third, from "At that time Mañjuśrī knew that Sudhana..." onward, explaining the fulfillment of his own stage and his advancing into superior realms. The first part has four points, which are evident. The second, on gathering and transforming, has three: first, transforming and leading the śrāvakas, which is turning from the small and entering the great; second, from "At that time the Bodhisattva Mañjuśrī established..." onward, gathering the host of nāgas; third, from "At that time the people of the city of enlightenment heard..." onward, gathering and transforming the human assembly. The first part has four: first, Śāriputra symbolizes the wisdom that follows transformation; second, from "These six thousand monks..." onward, symbolizing the capacities and vessels that are gathered; third, from "At that time the Venerable Śāriputra..." onward, explaining seeing the signs and turning the mind; fourth, from "Then the monks said to the Venerable..." onward, seeking superior progress. The first part has two points, which are evident. Second, capacities and vessels: the text has five, which are evident. Third, within seeing the signs and generating the mind, there are three: first, becoming aware of the great assembly; second, displaying their affairs and characteristics; third, from "At that time the Venerable praised and said..." onward, explaining the benefit obtained from following transformation. Second, displaying the marks: the text has two: first, showing the power of one's own virtues; second, from "Ocean of wisdom, up to all Tathāgatas..." onward, distinguishing the empowerment of superior beings. Fourth, within seeking superior progress, there are five: first, seeing the superior and seeking progress, which has two points that are evident; second, from "Mañjuśrī turned back like the king of elephants..." onward, the correspondence between conditions and vessels in superior progress, having three points that are evident; third, from "At that time Mañjuśrī told the monks..." onward, instructing the practice of the ten faiths according to their capacities; fourth, from "Those monks..." onward, obtaining benefit from hearing the Dharma; fifth, "At that time Mañjuśrī exhorted the monks...", etc., instructing them in great understanding and practice, having two: first, generally causing them to attain Samantabhadra's practice and stage; second, from "Those..." onward, a distinct analysis that is evident. Third, instructing in the Dharma: the text has three: first, adducing the benefit and opening the number of ten to establish the principle; second, from "What are..." onward, distinct explanations; third, from "If good sons..." onward, adducing the benefit and exhorting cultivation. Fourth, obtaining benefit: the text has three: first, generally attaining the samādhi-gate; second, from "All saw..." onward, phenomena manifested relying on concentration; third, from "Attaining this samādhi..." onward, extensively distinguishing the benefits. Second, within the phenomena manifested by concentration, there are three: first, seeing the Buddha's primary and dependent [rewards]; second, seeing the Buddha turn the wheel of the Dharma; third, from "They were also able to know..." onward, knowing and seeing the different affairs of the three times' fruit virtues. Because these texts are compressed, they cannot be addressed sequentially; this can be known. Second, gathering the realm of nāgas contains four: first, summarizing the preceding and introducing the subsequent; second, explaining the superiority of the place; third, expounding the Dharma; fourth, responding to capacities and gathering them, which are evident. Third, gathering Sudhana: the text has three: first, the people of the city of enlightenment hear and approach to be transformed; second, listing the number of persons, where the four assemblies constitute four; third, from "At that time Mañjuśrī knew the assembly was gathered..." onward, giving the medicine according to capacity. This text has two: first, generally causing faith to arise; second, from "Contemplating Sudhana..." onward, specifically assigning the superior capacity. This text has two: first, praising virtues; second, from "The Bodhisattva Mañjuśrī..." onward, expounding for him the superior progress in the Buddha's Dharma, which has two parts that are evident. The first part has two: first, a question; next, an answer. The answer has two: first, praising and revealing virtues; second, from "This Sudhana..." onward, praising past cultivated virtues. Third, advancing to seek superior realms: the text has three: first, Mañjuśrī's journey to the south induces superior aspirations; second, from "Sudhana followed Mañjuśrī..." onward, explaining his vows and desires to seek progress; third, from "At that time Mañjuśrī turned like an elephant king..." onward, responding to his desires, praising, and instructing him to enter superior stages. This is still within the ten faiths.