大方廣佛華嚴經搜玄分齊通智方軌 2.33

2.33

Fourth, distinguishing the text: This text has four parts: first the questions, second the answers, third the confirmation, and fourth the verses. The reason why the sovereign asks is that he resides in heaven, which also signifies mastery of merit. Furthermore, only one with mastery in pure understanding is capable of receiving the virtues. The reason why the bodhisattva Dharmamati speaks is that only wisdom matching the Dharma can fathom its merits. Second, the answers: the text has two parts: first, brief—this contains three parts: first general, second specific, third granting the limits. The scriptural authority is difficult to know, the meaning is profound and difficult to believe, contemplation is difficult to understand, responding with teaching is difficult to speak, desiring to realize is difficult to penetrate, and because the numbers are ultimate, it is difficult to distinguish. Next, from 'suppose that' onward, answering extensively. The extensive text has two parts: first, distinguishing the twelve similes; second, from 'having aroused this mind' onward, matching the similes. The first text has four parts: first the simile, second the inquiry, third the answer, fourth the comparison. The rest of the text is not fixed. Among the twelve similes there are five [groups]: first the five precepts, second the ten virtuous deeds, etc.—these two take the benefited as the comparison; third is bodily supernormal power, which is the realm of beings benefited; fourth is knowing formation and disintegration, which is knowing the time of dharmas. The seven similes of the inferior capacities' hopes and so forth clarify the thickness and thinness of the capacities benefited. The last one clarifies that the virtues of all practices are broad and enter the superior stages. Second, the matching of similes: the text is long and divided into seven: first, generally distinguishing the virtuous capabilities; second, from 'why is that' onward, censuring the beginning as not being inferior and establishing equality with the superior meaning; third, answering the reason; fourth, from 'for what reason' onward, reiterating that the beginning is identical to the end; fifth, from 'this initial arousal of the mind' onward, gathering the beginning into the end; sixth, from 'all are equal to the tathāgatas of the three times' onward, distinguishing extensively; seventh, from 'that initial arousal of the mind' onward, concluding the reasons for the supreme cause. Furthermore, 'attainment-realization' is realization through practice; 'bodily realization' is realization through stage. Furthermore, 'attainment-realization' corresponds to wisdom; 'bodily realization' corresponds to the body. Here, all are the actual virtues of Samantabhadra. Question: Why do the worlds and so forth conform smoothly and turn according to the bodhisattva's mind? Answer: Because the bodhisattva attains the mind of mastery in the harmony of all causes and conditions, and because these are the causes and conditions of all dharmas, they turn accordingly. This should be reflected upon and inferred. Furthermore, regarding the ten desires and so forth in the text above, whenever one has a single wholesome desire, one is endowed with the above ten virtues. The rest may be inferred accordingly. Furthermore, the reason why bodily realization extends through the three times is that, as stated below, the bodhisattva is never separated from the presence of the buddhas of the three times. Third, the shaking of the earth as confirmation, etc.: the text has five parts: first, the shaking of the earth, the raining of flowers, etc.; second, the joint confirmation by the buddhas, having two parts as may be known; third, benefiting beings and obtaining advantage, having three parts; fourth, the joint preaching by different buddhas confirming the preceding meaning, having two parts as may be known; fifth, distinguishing the reasons for its accomplishment, having ten parts. Question: Why do the buddhas confirm it? Answer: For superior progress, adducing the fruit to subsume and accomplish it; also for fear that people might not believe; and also to express that cause and fruit share a single nature. The remaining matters may be known. Fourth, the restatement in verse: this has two parts: first, the prose introduction; second, the verses. The first text has eight parts, as may be known. The verse text has two hundred and forty-one and a half stanzas, divided into four: first, extensively praising the presently accomplished merit of arousing the mind; second, from 'in the worlds of the ten directions' onward, reiterating the preceding twelve similes to recount the unfathomable virtue; third, from 'honoured ones among humans in the three times' onward, distinguishing the ability to accomplish the future fruit; fourth, from 'the bodhisattva's initial arousal of the mind' onward, concluding. Here one must not make an overly detailed outline; if too detailed, the purport will be lost. Furthermore, from the stage of understanding onward, all the Dharma approaches—understanding, practice, principle, phenomena, teaching, meaning, and so forth—are constantly practiced without interruption, as should be understood. Furthermore, from the completion of the stage of faith onward, Samantabhadra's practice, even down to the eight aspects of the Buddha, has no difference whatsoever; this should be contemplated. The practices and meanings of the remaining three vehicles are all distinct, without doubt.