大方廣佛華嚴經搜玄分齊通智方軌 1.9

1.9

Regarding the explanation according to the text: First, briefly citing eight kinds of teachings to clarify their mutual completion, and clarifying their sequence according to the characteristics of the three teachings; next, explaining according to the text. As for the eight teachings: 1. The demarcation of the ekayāna and the triyāna; 2. True [body] and response [body]; 3. Diverting the three to enter the one; 4. Emptiness and existence; 5. Mutual reliance of ordinary beings and noble ones; 6. Permanent and impermanent; 7. Common practice of the triyāna; 8. Distinguishing the heterodox and orthodox in dharmas. These eight meanings penetrate from top to bottom; whether expounded extensively or in brief, they conform to each other to accomplish the two characteristics of root and branch, and should be considered accordingly. Clarifying mutual completion according to the three teachings: Beginning under the Bodhi tree, for the sake of those of great practice, the intent of the fundamental origin was set forth directly and straightforwardly; the wheel of the broad and expansive Dharma has an import that is abyssal and profound, relying on nothing else—this is taken as the sudden. What is called the gradual: for those beginning their training, upāyas are established, and the transformative guidance that leads and receives the triyāna is unfolded; faint at first and distinct later, from shallow to deep, they sequentially convey [practitioners] to ascend to the other shore—hence it is called gradual. What is called the perfect teaching: for those who have advanced to the upper reaches and partially attained the Buddha's realm, the Tathāgata's dharma-gate of liberation is expounded, ultimately exhausting the fundamental school in the supreme practices of the fruit and fulfilling the Buddha's work—hence it is called perfect. If one probes them with reality, their purports are equal and not two, identical in a single flavor, ultimate and without remainder; what difference could there be? However, because the functions of antidotes are unequal, their shallowness and depth are differentiated according to faculties and capacities, so that in speech they are divided into three. As for their sequence: with respect to the definitive, real exposition of the ekayāna, according to remedial upāyas and the differences among approaches of practice, there are basically three ways to clarify the sequence: First, in terms of the causes and practices of dependent origination of its own kind that mutually remedy the cultivated upāyas to clarify the three teachings: gradual is at the beginning, sudden in the middle, and perfect at the end; these three meanings are spoken from the perspective of the gradual: initially the gradual generates faith, next the sudden accomplishes practice, and next the perfect accomplishes essence and function. If clarifying in terms of the causes and practices of the self-substance of dependent origination of the ultimate reality: the sudden is first, the gradual second, and the perfect last; initially displaying the sudden to cause them to cultivate, next displaying the gradual to manifest action for the sake of beings, and finally displaying the perfect because the virtues of the fruit are complete. If clarifying in terms of the extremely deep, secret path of the fruit—the unimpeded self-substance of dependent origination that neither increases nor decreases in the ultimate dharmadhātu: the perfect is first, the sudden second, and the gradual last. The reason for this is precisely that the profound school does not abandon subtle contemplation, and the perfect path does not reject the initial gate. Therefore, though phenomena are near, they reach the far; though characteristics are evident, they reach the secret; only when reaching the utmost depth from the shallow is it exhausted. Thus, initially displaying the perfect causes them to see and hear; next manifesting the sudden causes them to rejoice; finally distinguishing the gradual's stages and ranks manifests virtues and gives rise to faith and practice. This is clarifying the three according to the perfect. Such may be the teaching. But discussing its purport: it properly clarifies the supreme, consummate path of the Tathāgata's dharmakāya and unsurpassed bodhi; it accords with and exhausts true reality, its virtues filling the oceanic depths; its meaning raises the true origin and illuminates the subsequent limit. Speaking of the fruit, it manifests it in non-attainment; discussing the cause, it manifests it in non-arising. Therefore, the mark of the markless has a subtle import; coalesced with the great void, its purport transcends name and mark. It can be said that the supreme Way is wordless yet the profound scriptures spread far and wide; the true countenance has no form yet wondrous marks are fully adorned. Entering the Buddha's wisdom and possessing what the Buddha practices, its virtue manifests exceptionally and surpasses the world. Hence, placing the designation of *Buddhāvataṃsaka* at the head of the sūtra serves as a pointing compass; its essential purport lies in this.