大方廣佛華嚴經搜玄分齊通智方軌 3.9

3.9

Within the sūtra text, there are four [parts]: first, concluding what precedes and introducing what follows; second, directly clarifying the nature of the vows, where the first vow omits two lines, and the ninth vow omits the wish-fulfilling jewel body; third, from "all sons of the Buddha, down to great vows" and so forth, clarifying the upāya for cultivating the vows; fourth, from "by the ten inexhaustibles" downward, summarily concluding them. If one follows the treatise text, it separately clarifies ten inexhaustibles to accomplish the preceding great vows; if one follows the sūtra text, it is the fourth [part], concluding the inexhaustibility of the vows. Within this text, there are four [divisions]: first, raising the phenomena and the vows to establish the thesis; second, from "What are the ten?" downward, listing the ten exhaustible phenomena, of which there are two, as may be known; third, from "If sentient beings are exhausted" downward, matching phenomena against vows to show conversely that they would be exhausted; fourth, from "Yet sentient beings" downward, progressively concluding that they are inexhaustible. Furthermore, in the sixth vow, where the treatise speaks of discerning coarse and subtle, it consistently states that according to the coarseness or subtlety of whichever consciousness, body, form, and mind, the lands are likewise coarse or subtle. The remaining characteristics are as in the treatise. Moreover, regarding the three kinds of three turnings: within the distinctions among the ten inexhaustible lines, the four of the realm of sentient beings, realm of worlds, realm of space, and realm of mental conditions are the mundane turnings; the three of the dharmadhātu, realm of nirvāṇa, and realm of the entry of the Buddha's wisdom are called Dharma turnings; the two of the realm of the Buddha's arising in the world and the realm of the Tathāgata's wisdom are wisdom turnings. In the second [section], comparative assessment of superiority in practice, the text has three [parts]: first, taking up the preceding to initiate what follows; second, directly explaining the substance of the practices; third, from "All sons of the Buddha, having completely known" downward, summarily concluding them. Within the second [part], explaining the practices, there are three: first, the great vows perfuming the mind to effect the benefits of welfare, peace, and so forth; second, from "In this way it is accomplished" downward, the person becoming faithful; third, from "delighting in discerning with faith" downward, extensively clarifying the characteristics of faith. These ten lines of text constitute ten sections. The initial text on faith has three [parts]: first, generally establishing the thesis; next, separately explaining; third, from "to summarize it" downward, summarily concluding. The second [section], explaining loving-kindness and compassion, has two: first, raising the three gates as the objects of contemplation; second, generating loving-kindness in response. The former text has three [parts], as should be known from the treatise. Furthermore, where the treatise speaks of "discerning the three empties in the joy of the paramārtha which is free from the three obstacles," this refers to the obstacles of the three natures, namely the parikalpita characteristics of grasping and rejection, etc.; the remaining practices can be understood from the treatise. Third, in the comparative assessment of superiority in fruition, there are four fruits, as should be known from the treatise. In the first, the fruit of malleability, there is first the doctrinal statement, next the simile, and afterward the application. Within the doctrinal statement there are four: first, seeing many buddhas as the condition for initiating practice; second, from "with a heart of great joy" downward, clarifying the capacity to smelt practice; third, from "frequently with the two attractions" downward, taking advantage of the preceding smelting of practice to clarify the distinct virtues of the bhūmi; fourth, from "this bodhisattva" downward, clarifying what is purified through smelting. Within the second, the fruit of embarking, the text is divided into two: first, an explanation; afterward, a conclusion. The preceding text has four: first, doctrinal statement; second, simile; third, application; fourth, conclusion. Within the doctrinal statement, simile, and application, all have four lines: first, inquiring about the Dharma of the bhūmi; second, from "this bodhisattva well knows" downward, clarifying understanding of the Dharma; third, from "sons of the Buddha" downward, clarifying the capacity to perform practice; fourth, from "attains the wisdom of all bhūmis" downward, clarifying the capacity to arrive. The four lines of the simile and application are identical to this. Third, the fruit of retribution received, the text has two: first, the householder fruit; second, the renunciant fruit. In the householder [fruit] there are two: first, the superior fruit; second, from "capable of great giving" downward, meaning relying on royal retribution to generate superior practice. The fruit of vows and wisdom is as should be known from the treatise. In the second [part], the verses consisting of forty-five and a half [stanzas], the first twenty-two stanzas versify the preceding spoken section; next, from "The bodhisattva thus" downward, twenty-one and a half stanzas versify the section on comparative assessment of superiority; next, two stanzas summarily conclude and praise. Within the first text, the first eleven stanzas versify the upāya of the bhūmi and the text on abiding in the bhūmi; next, from "This bodhisattva" downward, five and a half stanzas versify its explanation of names and the five fears; next, from "Constantly practicing" downward, five and a half stanzas versify the text on dwelling peacefully. Within the following twenty-one and a half stanzas of text, the first five and a half stanzas versify the conclusion of the ten vows and the text on inexhaustibility; next, six stanzas versify the text on the ten practices, faith and the rest; next, from "The wise, day and night" downward, ten stanzas versify the comparative assessment of the fruits, wherein the first stanza versifies the fruit of malleability, the next three versify embarking, the next five and a half stanzas versify the fruit of retribution received, and the next half-stanza from "If by the power of vows" versifies the fruit of vows and wisdom.