大方廣佛華嚴經搜玄分齊通智方軌 1.8

1.8

Fifth, explaining according to the text: First, a general evaluation of the scope of the teachings; next, a distinct explanation of the text's divisions, which has two parts: first, clarifying the divisions by contrasting the heterodox with the orthodox; second, clarifying the divisions according to the signified meaning. First, contrasting with the heterodox has four sections: 1. Determining the heterodox according to conditions, such as the eight times when one should not speak, and so forth. 2. Determining the heterodox according to actions, such as seeking fame and profit, approving oneself and reproving others, delighting in mundane existence, and so forth. 3. Clarifying the heterodox according to delusion, such as taking hearing as understanding what is heard, being unable to hear [anew], up to relying on the teaching and not on the person, and so forth. 4. Determining the heterodox according to beginning and end, as the sūtra says: 'Because the eight great good persons and others will become unwholesome.' Second, clarifying the divisions according to the signified briefly has ten approaches: 1. The approach of simultaneous complete correspondence. Within this there are ten: (1) completeness of teaching and meaning; (2) completeness of principle and phenomena; (3) completeness of understanding and practice; (4) completeness of cause and effect; (5) completeness of person and dharma; (6) completeness of demarcations, objects, and stages; (7) completeness of master and disciple, dharma and wisdom; (8) completeness of primary and accompanying, dependent and proper [rewards]; (9) completeness of mastery in adverse and favorable, essence and function; (10) completeness of manifestations according to beings' faculties and desires. These ten approaches correspond without prior or subsequent. 2. The approach of the realm of Indra's net. This contains the preceding ten approaches, but its meaning differs by relying on the analogy; the rest can be inferred as above. 3. The approach of the hidden and manifest both being established in secret. This also contains the preceding ten approaches, but its meaning differs by relying on conditions; the rest can be inferred as above. 4. The approach of subtle mutual containment and establishment. This also contains the preceding ten approaches, but its meaning differs by relying on characteristics; the rest can be inferred accordingly. 5. The approach of distinct establishment across separated dharmas of the ten periods of time. This also contains the preceding ten approaches, but its meaning differs by relying on time; the rest can be inferred accordingly. 6. The approach of all repositories being pure and mixed yet endowed with virtues. This also contains the preceding ten approaches, but its meaning differs by relying on approaches; the rest can be inferred accordingly. 7. The approach of the one and the many mutually containing yet not being identical. This also contains the preceding ten approaches, but its meaning differs by relying on principle; the rest can be inferred accordingly. 8. The approach of the unhindered mutual identity of all dharmas. This also contains the preceding ten approaches, but its meaning differs by relying on function; the rest can be inferred accordingly; it may also be based on nature. 9. The approach of skillful accomplishment through the turning of mind-only. This also contains the preceding ten approaches, but its meaning differs by relying on mind; the rest can be inferred accordingly. 10. The approach of relying on phenomena to reveal dharmas and generate understanding. This also contains the preceding ten approaches, but its meaning differs by relying on wisdom; the rest can be inferred accordingly. The ten profound approaches above are each distinct. If the scope of teaching and meaning corresponds to these, it is the dharma-gate of the ekayāna's perfect teaching and sudden teaching; if the scope of teachings and meanings corresponds to these but is incomplete, it is subsumed under the triyāna's gradual teaching. The remaining meanings can be understood by inferring from the dharma-gates of the heavenly kings and others below.