大方廣佛華嚴經搜玄分齊通智方軌 4.22

4.22

Sixth, explaining the text: broadly divided, there are three [parts]: first, verses giving rise to what follows; second, explaining the essence of the bhūmi; third, concluding what precedes with verses. The first has nineteen verses: the first two explain the benefit of having spoken of the preceding bhūmi; next, seventeen distinguish the four assemblies' praise and request, wherein the first [verse] is the bodhisattvas' offering, the next one is the Brahmā king's presenting offerings and uttering praise, the next fourteen are the devīs' praise and request, and the final one is the request by Vimukticandra. Among the devīs' [verses] there are three [parts]: first, half a verse generally praises the Buddha's virtues; next, eleven and a half verses praise the bodhisattvas and others as fully possessing the virtues of benefiting others, and in this second section there are two parts: the first three and a half generally praise the excellence of their own causes, and the next eight verses individually praise their fruit and function of benefiting others; third, gathering distraction into serenity. Within the eight individual verses: the first is bodily karma, the next six are vocal karma, and the next one is mental karma. In the vocal karma there are two: first, generally praising sovereignty in exposition; second, distinguishing characteristics in terms of faculties. The next one uses the body as a simile for revelation; this text has four: śrāvaka, pratyekabuddha, gradual, and sudden, divided into four; or they may be divided into four by ekayāna and triyāna. In the second [part], the essence of the bhūmi, there are four distinctions: first, the Dharma master's accomplishment of upāya; second, the accomplishment of wisdom; third, the accomplishment of entering into practice; fourth, the accomplishment of exposition. The first section has three: first, taking up what precedes to introduce what follows; second, properly distinguishing and explaining; third, concluding the characteristics of entering the bhūmi; the rest of the text is as in the treatise. In the second, the accomplishment of wisdom: first, taking up what precedes to introduce what follows and generally distinguishing it; second, from "contaminated" onwards, specifically elaborating on wholesome dharmas. In the third, the text on entering into practice, there are three: first, a general eleven gates; second, individual distinctions; third, concluding them generally; the rest of the text is as in the treatise. In the first general gate, where the treatise master says "relying on the common," it is because the dense forest of mind is where the multitude of dharmas dwell together. It is named "common reliance" simply because one knows by relying on this. As for next "further common," faculties, desires, natures, and resolute intentions—these four are of the same category, hence named "common." In the sūtra text, under the difficulty regarding defilements, where is a missing fourth line? Under the difficulty regarding birth, the sūtra misses the second line; under the difficulty regarding latent impressions, the sūtra misses the ninth line; the other characteristics can be known. In the accomplishment of exposition there are two sections: the beginning of the sūtra generally clarifies the accomplishment of exposition; second, from "this bodhisattva transforms sentient beings" onwards, it is specific. In the specific distinction, the meaning is threefold, while the sūtra text has four meanings. The three are: first, accomplishment of wisdom; second, accomplishment of vocal karma; third, accomplishment as a Dharma master. As for the four in the sūtra text, it divides the text according to the treatise. Furthermore, the second section on the profound and wondrous meaning of the Dharma master in the sūtra text also enters into wisdom and into vocal karma; this can be known by contemplation. The text on vocal karma has four: first, establishing the thesis; second, from "this bodhisattva" onwards, clarifying firmness of speech; third, listing the names; fourth, specifically explaining traversing the dharmas; the rest of the text should be known as in the treatise. In the accomplishment as a Dharma master, four matters are demonstrated: first, accomplishment of retention, which has four: 1. establishing the thesis, 2. explanation, 3. conclusion, 4. revealing the concise through the broad; second, from "this bodhisattva in the presence of one Buddha" onwards, accomplishment of exposition, which has ten phrases that can be known; third, from "this bodhisattva, of three thousand" onwards, accomplishment of questions and answers, which has four phrases that can be known; fourth, from "wherein being born" onwards, accomplishment of receiving and upholding, which has one phrase. Question: What is the difference between this "receiving and upholding" and the former "retention"? Answer: The former retention is at the time of approaching exposition, while the latter retention is at the time of first receiving it. In the text on the fruits of the two bhūmis, the two fruits are as above. The pliancy section has four parts, the same as before: first, pliancy practice; second, purification of teaching and wisdom; third, distinctive virtues of the bhūmi; fourth, concluding the characteristics of exposition. In the former, first is the dharma, next the simile, and last the application. In the first, seeing the Buddha immediately gives rise to the conditions for practice; second, the ability to smelt practice; third, that which is smelted is purified; the rest of the text can be known. In the third, the restatement in verse: first, clarifying the intent of exposition; second, the verses proper. In the verses there are forty-two and a half [verses]: the first four versify the Dharma master's upāya; the next four, accomplishment of wisdom; the next twelve, the text on entering into practice; the next fourteen and a half versify the accomplishment of exposition; the next seven, the three fruits; the next one, concluding praise. Within the accomplishment of exposition: the first one is accomplishment of wisdom; the next four are accomplishment of vocal karma; the next nine and a half are accomplishment as a Dharma master; within these, the first two are accomplishment of retention, the next one is accomplishment of exposition, the next one is questions and answers, and the next five and a half are accomplishment of receiving and upholding.