大方廣佛華嚴經搜玄分齊通智方軌 1.65

1.65

Fifth, explaining the text: Within the main discourse, the preceding [section] explained the division of presenting the fruit to encourage delight and generate faith. From here down is the second [division], that of cultivating the cause to tally with the fruit and generate understanding, which constitutes the teachings to be studied. It may also be the eighth [section], revealing the meaning of understanding and practice, or discerning the aspects of depth and shallowness among the teachings. Within this text there are two parts: first, ending after the "Minor Characteristics", it clarifies cultivating and completing causes and fruits through upāya and antidotes; second, from the "Samantabhadra Bodhisattva Chapter" down to the end of the "Origination of Nature Chapter", it clarifies causes and fruits of the essential nature itself; the intended interpretation can be known. The first is called "cultivated and completed" because it arises through cultivating the perfuming of what is heard. As for why it is called "revealed through cultivation of the origination of nature," it is because the original nature is now brought to completion. Moreover, it completely clarifies causes and fruits, since true awakening arises from the center. Discerned in terms of the three periods: from this "Clarifying Difficulties Chapter" through the end of "Bhadraśrī", it clarifies the initial arising at the prior period. Second, from "Trāyastriṃśa Heaven" down, it [treats] good cultivation at the intermediate period. Third, from the "Inconceivable Dharma Chapter" to the end of the "Minor Characteristics", it reveals the posterior period. Next, discerned in terms of the four fulfillments: first, discerning causing those without faith to have faith; second, from "Trāyastriṃśa Heaven" down, clarifying that those who already have faith achieve understanding and practice; third, from the "Ten Grounds Chapter" down, the fulfillment of those who have already entered; fourth, from the "Inconceivable [Dharma Chapter]" down, bringing those who have already achieved fulfillment to liberation; the rest can be known by analogy. Also, explaining it in terms of the division of cultivation and completion is likewise fine. Moreover, from here downward are all introductory sections; the single sixth assembly is its main discourse, because what precedes is āgama and what follows is called realization of meaning. Furthermore, this can be known because in the sixth assembly the essential characteristics of the original existence and cultivated completion are extensively brought forth; this can be reflected upon and gauged by analogy. The text on the initial faith is divided into three: first, one chapter clarifies generating understanding based on the Dharma; second, the "Pure Conduct Chapter" [clarifies] bringing practice to completion based on understanding; third, the "Bhadraśrī Chapter" clarifies manifesting virtues based on practice in order to complete the stages. Within the first text there are two parts: first, clarifying questions and answers, revealing the ten profound meanings; second, from "At that time, the Sahā world" downward, revealing that understanding and practice enter the dharmadhātu with complete and unimpeded interpenetration, which clarifies the benefit of the Dharma. The first text has two parts: first, Mañjuśrī asks and the multitude answers, clarifying that wondrous wisdom guides the manifold practices; second, the multitude asks and Mañjuśrī answers, clarifying that the manifold practices bring wondrous wisdom to completion. The text has ten meanings: 1. the profundity of dependent origination; 2. the profundity of teaching and transforming; 3. the profundity of karmic retribution; 4. the profundity of the Buddha's preaching of the Dharma; 5. the profundity of the field of merit; 6. the profundity of the correct teaching; 7. the profundity of correct practice; 8. the profundity of the aids to the path; 9. the profundity of the One Vehicle; 10. the profundity of the Buddha's realm. The reason dependent origination comes first is that when a bodhisattva begins learning, he should first contemplate the true causes and conditions of all phenomena. As for dependent origination, it is because the ālaya, together with the three natures such as the wholesome, as well as the unconditioned, assemble and arise. The questions and answers in the text simply constitute two parts. Within the question there are four [parts]: first, a general announcement; next, establishing the correct thesis; third, presenting the question; fourth, raising subsequent objections, which has two senses, as in the text, together forming an objection based on the contradiction in dependent origination. The import of the question is: How can the mind have non-discrimination as its single nature, yet be able to accomplish various manifold matters? If it is able to accomplish them, it should not be without discrimination. Second, since all phenomena are devoid of any knower, why in what is done are there still conventional and ultimate matters? Another interpretation is that this is simply a single question, and the subsequent text is its conclusion. The ten matters of the question text can be known. The import of the answer is simply that because non-discrimination does not abide, it is able to accomplish manifold matters; if it knew discrimination, it could not accomplish many. Question: Since it does not discriminate, how does it accomplish cause and effect? Answer: Because its action is without a master. By indicating the converse, this can be seen. The verse text is divided into three: first, one verse praises, requests, encourages listening, and consents to speak; second, seven verses explain the Dharma through similes to reveal the principle; next, three verses clarify contemplative practice in relation to that preceding Dharma. The second text has two parts: first, five [verses] bring forth the Dharma to answer the preceding question; next, two [verses] eliminate underlying attachments. The first has two: first, the Dharma; next, similes. The reason one knows it acts because of non-abiding is that the verse says: "all phenomena are not independent." How does one know that at the time of acting there is no knowing? Because the verse says: "seeking reality, it cannot be found"; the rest can be known. Next, the similes are four: first, a simile of continuity enduring through time accomplished through conditions; next, one simile of conditioned arising and ceasing through dependent origination; next, one simile of dynamic completion through the agitation and collision of causes and conditions; next, one simile of the mutual reliance of the essence and characteristics of dependent origination. An underlying doubt says: Since there is no discrimination, how is there transmigration? The verse says: it is "due to eye and ear." It also says: Since there is no selfhood, how are there manifested marks? The verse says: "it turns in manifestation." When the text says "they do not know each other," it does not mean sentient knowing; here it speaks of effective acting by nature. Second, because self does not face [self], it says they do not know each other, taking self-nature as the beginning of knowing phenomena. The contemplation text is divided into three: first, reiterating the preceding principle, discerning contemplation with respect to phenomena, completing the contemplation of discrimination as markless; second, one [verse on] the contemplation of dependent arising as unproduced; third, one verse on the truly real as without nature. The reason Bodhiśrī speaks is that he knows the awakening to phenomena from the beginning. Second, within the profundity of teaching and transforming, there are two parts: first the question, and later the answer. Why does this come? The preceding gathered the mind into the principle; this subsequent [part] uses wisdom to liberate sentient beings. Wealth is the wealth of the Dharma. The question has two parts: first, a general announcement; next, specific [points]. Within the specific there are three: first, one general; next, eleven specific; third, one concluding question. The second text has eleven lines arising successively; the question text can be known. What is the import of the question? As stated above: If sentient beings lack nature, how can they be taught and transformed? If they follow teaching and transforming, how can the mind abide in lack of nature? The text of the answer has two parts: first, the setting forth; second, the verse answer. The doctrinal import is simply that by knowing the lack of nature in objects, though one remains among conditions, one is free from grasping at errors; it is precisely because of non-arising that one transforms; by indicating the converse, this can be known. The verse text is divided into two: first, praising the questioner, consenting to speak, and encouraging listening; second, revealing the correct thesis. The text of the correct thesis is divided into three: first, three verses generally reveal the correct thesis; next, four [verses] reveal it in terms of the gateways of contemplation; next, two verses reveal underlying doubts. The first text has three parts: first, one generally reveals; next, one properly clarifies contemplative practice in terms of the internal body; next, one uses the internal to analogize the external, discerning the transformation of sentient beings without grasping. Second, discerning in terms of the gateways of contemplation, there are four: 1. adducing beginningless causes and conditions to clarify the object of contemplation; next, 2. one encourages contemplation; next, 3. one clarifies that all phenomena are non-existent, which explains characteristics in terms of contemplation; next, 4. one properly eliminates [doubts] in terms of the gateway of consciousness-only. Third, the underlying doubts are two: 1. Since worldly phenomena are inherently devoid of nature, why do sentient beings not know this? Because the verse says: "they are entirely deceptive and false." 2. If phenomena are non-existent, why do they appear in various ways? Because the verse says: "arising from conditions, they have no distinct characteristics." The reason Dhanaśrī speaks is that he is able to bestow the wealth of the true Dharma upon sentient beings. Third, the profundity of karmic retribution has two texts, question and answer. The question has five: first, announcement; next, establishing the thesis; third, question; fourth, conclusion; fifth, introducing what follows. The third question text has five pairs of ten lines, which can be known. The import of the question is: Since the nature is devoid of self and what belongs to self, how does one experience suffering and pleasure? If one experiences suffering and pleasure, how can one still speak of lack of nature? This is an objection based on the contradiction between principle and phenomena. Question: How does this differ from the preceding objection concerning dependent origination? Answer: The preceding was an objection based on the contradiction between two phenomena, hence it differs. The import of the answer is that suffering and pleasure are identical with the nature, having no separate substance; therefore they do not contradict each other. The verse text is divided into two: first, Dharma; next, similes. The text of similes has nine: 1. the simile of discerning the dependent as free from nature; 2. the simile of dependent origination accomplishing existence; 3. the simile of causes and conditions manifesting fruits; 4. the simile of conditioned fruits being free from nature, which looks toward the perfumer; 5. the simile of the causal substance being unmixed; 6. the simile of taking birth being free from an agent; 7. the simile of retribution having no foundation; 8. the simile of superior matters having no root, which looks toward function, though they may also mutually illustrate each other; 9. the simile of existence and non-existence having the same nature; none of these destroys the worldly while explaining the ultimate truth. The reason Ratnaśrī speaks is that in functional matters he reveals the principle, which is precious upon initial attainment. Fourth, the profundity of preaching the Dharma: first, the question; next, the answer. The question text has two parts, general and specific. Within the specific it is divided into four: first, discerning the attained Dharma; second, ten lines properly presenting the question; third, concluding from "and yet the Dharma" down; fourth, the text introducing subsequent objections has ten kinds of contradiction. The import of the question is: If the Dharma is not one, it could be fully real according to words; if the Dharma does not correspond, the spoken teaching is false. This is an objection based on the contradiction between teaching and meaning. The import of the answer is: When one says "one," it means the Dharma has only the single meaning of non-abiding. It may also mean a single skillful means; therefore, it can thread together the manifold teachings while still completing a single meaning. The verse text is divided into two: first, praising the questioner; second, revealing through similes. Among the similes there are nine: 1. the simile clarifying that the Dharma can bear the myriad capacities; 2. the simile of conditions extinguishing the manifold afflictions; 3. the simile of entering vessels without alteration, which looks toward virtuous function; 4. the simile of brushing and stirring the various faculties; 5. the simile of responding to desires and moistening accordingly; 6. the simile of conditions generating manifold virtues; 7. the simile of selecting the defiled to approach the pure; 8. the simile of responding to things without going anywhere; 9. the simile of responding to conditions while abiding in substance. The reason Guṇaśrī speaks is that he initially reveals the manifold capabilities of the Dharma. Fifth, the profundity of the field of merit: the textual features can be known by analogy with the preceding. Within the question there are two: first, announcing and presenting the correct thesis; second, framing the objection. Within the objection there are four: first, general announcement; next, specific; third, conclusion; fourth, introducing what follows. The specific has ten lines; the aspects of question and answer can be understood; this is an objection based on the contradiction in causes and conditions. The verse text has ten: 1. the simile of conditions being able to manifest fruits; 2. the simile of matching capacities with corresponding understanding; 3. the simile of skillful expedients bringing joy; 4. the simile of responding to receptivity and bringing joy; 5. the simile of beings' receptivity manifesting forms; 6. the simile of conditions extinguishing the manifold afflictions; 7. the simile of counteracting the various afflictions, which may also be the delimitations of arising conditions; 8. the simile of compassionate intent universally covering; 9. the simile of stirring and brushing through all existences; 10. the simile of poison extinguishing the three existences. The reason Netraśrī speaks is that he initially sees the Dharma clearly. Sixth, the profundity of the correct teaching. The text has two: first, question; next, answer. Within the question there are four: first, general announcement; second, the proper question; third, conclusion; fourth, introducing what follows. The question text frames the question around the ten phenomena to be known. What is the import of the question? If the teaching can sever, then one does not need to know causes and fruits later in order to sever them. If one must know causes and fruits in order to sever them, what benefit is there in establishing the teaching? The import of the answer is twofold: first, advancing; second, regressing. He who regresses is of himself, without benefit. He who advances is of the teaching, which has superior function. The above objection is an objection based on the contradiction in the power of the teaching. The verse answer is divided into three: 1. encouraging listening, opening two gateways, and establishing the thesis; next, 2. one encourages diligence to manifest the power of the teaching, corresponding to the initial gateway; next, 3. eight [verses] discern the fault of indolence, corresponding to the second gateway above. Within this text, the first is the simile of indolence through extensive hearing; 2. the simile of indolence through lack of strength; 3. the simile of indolence through one-sided cultivation; 4. the simile of indolence through inverted cultivation; 5. the simile of indolence through excessive seeking; 6. the simile of indolence through little strength; 7. the simile of indolence through little remedial action; 8. the simile of having no intention of renunciation, and also the simile of grasping at the self and being arrogant. The reason Vīryaśrī speaks is that initial advancement can manifest and bring superior virtues to completion. Seventh, the profundity of correct practice. There are two texts, question and answer. The question text has two: first, announcement; next, question. Within the question there are four, which can be known; the third, presenting the lines, has eight, which can be known. What is the import of the question? The sage's speech says that hearing the preaching of the Dharma is able to sever afflictions. Why is there hearing of the Dharma without severing afflictions; and while afflictions rely on the mind, when the mind has nowhere to practice, it is conversely able to sever afflictions? This is called an objection based on the contradiction between the sage's speech, practice, and teaching. Answer: The intended teaching is not without power; it is merely that one fails to grasp the proper method. The text of the answer is divided into two: first, generally commanding to listen and speaking briefly; second, completing through similes. The text of similes has nine, which simply adduce faults to reveal virtues: 1. the simile of not practicing according to what is taught; 2. the simile of abandoning reflection following what is taught; 3. the simile of fixating on the text and being confused about practice; 4. the simile of considering it not one's own share; 5. the simile of obstruction by evil karma; 6. the simile of expounding oneself without understanding; 7. the simile of retaining the teaching through eloquence; 8. the simile of abandoning the primary to accomplish the auxiliary; 9. the simile of concealing wrongs and displaying correctness. The reason Dharmaśrī speaks is that he is initially able to reveal that the Dharma can serve as a model and is not deviant. Eighth, the profundity of the aids to the path: one-sidedly grasping at this sage's speech, the primary and the auxiliary contradict each other. The question text has five: first, announcement; second, establishing the correct thesis; third, the proper question; fourth, conclusion; fifth, introducing what follows. The text of the answer is divided into two: first, praising the questioner and consenting to speak, where this praise encompasses both the agent and the object; second, the proper answer. The text of the answer is divided into three: first, one generally answers; next, four [verses] harmonize the intention behind one-sided praise; third, four verses clarify the meaning that the primary and auxiliary mutually complete each other and cannot be abandoned. In harmonizing the Buddha's preaching, the text has two: first, general; next, specific. The textual features can be known; the text on the primary and auxiliary mutually completing each other has four [verses], which can be known. The reason Jñānaśrī speaks is that he is initially able to skillfully employ the primary and the auxiliary. Ninth, the profundity of the One Vehicle. There are two texts, question and answer. The question text has two: first, announcement; second, question. Within the question there are four: first, establishing the correct thesis; second, question; third, conclusion; fourth, introducing what follows, which can be known. This is an objection based on the contradiction between substance and function of cause and fruit. The import of the answer is: The substance and function of cause and fruit in our Buddha are both identical with a single Dharma, namely the single Dharma of the nature of phenomena; it may also be a single Dharma of great compassion and skillful means, but sentient beings perceive it differently. The verse text is divided into six: first, two [verses] adduce that cause and fruit are both one to answer the question above; next, two [verses] clarify that beings see differently according to their own karma; next, one [verse clarifies that] achieving Buddhahood is fundamentally one, without distinctions of refined or coarse; next, one [verse] clarifies that those of wholesome practice attain sight of it; next, one [verse] clarifies that the Buddha's sovereign activities adapt to beings according to their capacities; next, three [verses] explain the underlying intention, where the intention has three [points] that can be known, though it may also be just one. The reason Bhadraśrī speaks is that he skillfully opens the sage's Dharma, accords with principle, and attains the middle. Above, one person questioning many persons was discerned. Next below, many persons questioning one person is clarified, which is the tenth: the profundity of the Buddha's realm. There are two texts, question and answer. The question text has five: 1. announcement; 2. concluding what has been spoken; 3. praising the one questioned, discerning virtues to advance the question; 4. the proper question; 5. the subsequent verse summary. Now the questions have eleven characteristics; why did Mañjuśrī previously raise back-and-forth objections, whereas now there is only direct questioning? It is to manifest seniority of stage. Within the eleven questions, the text is divided into four tiers: first, three [on] virtues of self-benefit; next, four [on] virtues of benefiting others; next, three [on] the beings benefited, though these three also encompass both agent and object; finally, one generally clarifies the vastness of what is questioned: 1. the measure and realm of what the Buddha has realized and known; 2. the causes for the realm that can be realized; 3. asking about the place entered; 4. how many sentient beings are liberated within the Buddha's realm; 5. the wisdom that accords with the realm; 6. the Dharma preached in accordance with sentient beings; 7. discerning and knowing through the wisdom of quantitative knowledge; 8. whether the Buddha's realm is not recognized by discriminating consciousness; 9. in what realm can sentient beings be made to definitively know the Buddha's realm; 10. what kind of sentient beings' minds are illuminated by wisdom as their object; 11. what kind of vast meanings are preached within the realm as it is. The reason Mañjuśrī speaks is that wondrous wisdom penetrating the Buddha's realm serves as the beginning. The answer text has ten verses: the first answers the Buddha's realized realm above; the next answers the cause of the Buddha's realm above; the next answers the place of the realm entered above; the next answers what the Buddha liberates above; the next answers what kind of wisdom accords with the Buddha's realm above; the next answers the Dharma of the Buddha's realm preached in accordance with sentient beings above; the next answers what is the realm known by the Buddha that can be known by discriminating wisdom; the next half-verse answers the recognition of the Buddha's realm above, and the lower half-verse answers what can definitively know the Buddha's realm preceding; the next answers the vastness of the Buddha's realm preceding; the next answers the illumination of the realm preceding. One may also answer in the order of the questions. Next, the second major section clarifies the meaning of displaying non-dual characteristics once one has attained faith, understanding, equality, and unhinderedness. Within the text there are two parts: first, clarifying that by relying on power one sees this realm without obstruction; second, from "thus" downward, extending by analogy to other directions where simultaneous seeing yields benefit. This text has two parts, which can be known. In the initial text on the benefits in this direction, it is also said: first, general; next, specific; third, conclusion. Within the specific: as for "the dharmas according to practice," it is as discerned above by the eighth, Jñānaśrī: the practice methods of the six pāramitās; as for "the karma according to practice," it is as discerned above by the third, Ratnaśrī: receiving retribution according to the karma practiced, and so forth. As for "worldly practice," it is as discerned above by the sixth, Vīryaśrī: diligence brings swift departure, whereas indolence makes escape difficult; it is also as discerned by the seventh, Dharmaśrī: cultivating practice brings liberation, whereas extensive hearing does not attain it. As for "practice according to body," it is as discerned above by the second, Dhanaśrī: manifesting to teach and transform in accordance with bodies and in accordance with practices is called practice according to body. As for "practice according to faculties," it is as discerned above by the fourth, Guṇaśrī: although the Buddhadharma is one, it divides into many according to faculties; it is also as discerned by the fifth, Netraśrī: although the Buddha-field is one, it divides into many according to practices, dividing into many according to their portions of practice, and the places of rebirth according to the retribution of their practices. As for "upholding precepts and violating prohibitions," it is as discerned above by the first, Bodhiśrī: although the nature of mind is one, retributions differ according to different practices, with distinctions between wholesome, unwholesome, and so forth. As for "the karmic retribution of preaching the Dharma," it is as discerned above by the ninth, Bhadraśrī: according to the desires of sentient beings, making each perceive the reality of various karmas and their fruits is called preaching karmic retribution. Furthermore, as in the Dharma of the Buddha's realm discerned earlier by Mañjuśrī, it can also be termed preaching karmic retribution. Moreover, this manifestation has two [meanings]: 1. expressing that the Dharma accords with principle, that these dharmas are all real, constituting an upāya for becoming a sage; 2. expressing that the substance of the Dharma corresponds to principle, its function is bright and pure, and all perceive it.