大方廣佛華嚴經搜玄分齊通智方軌 4.88

4.88

Fourth, explaining the text: the reason why Tathāgatanirjāta asks and Samantabhadra speaks is to reveal the excellence of the vessel and the vast comprehensiveness of the Dharma. This text has three parts: first, the preface; second, from 'At that time the Bodhisattva Samantabhadra answered' onward, the main exposition; third, from 'At that time the ten directions' onward, the conclusion and confirmation. The text of the preface has five [parts]: first, emitting light from between the brows to initiate [the discourse], which has two [parts] that can be known; second, from 'At that time the entire great assembly' onward, the arising of doubtful thoughts; third, from 'At that time Tathāgatanirjāta' onward, clarifying the wish to request before the Buddha; fourth, from 'Then from the mouth of the Tathāgata' onward, light emerges from his mouth to show the speaker, which also applies as empowerment; fifth, from 'At that time Tathāgatanirjāta asked' onward, the formal question initiating [the teaching]. Within the initial emission of light there are eight activities: first, the activity of requesting; second, the activity of cause; third, the activity of revering; fourth, the activity of awakening; fifth, the activity of stopping; sixth, the activity of subduing; seventh, the activity of manifesting; eighth, the activity of rolling up and unfurling, having the body of a meteor. Within the third, the wish to request, there are three: first, the prose manifesting the etiquette of requesting; second, the verses stating his own intention; third, the concluding verses, which have five: first, six verses praising the Buddha's virtues; second, from 'Well trained' onward, stating his own purpose; third, from 'The great assembly is entirely pure' onward, praising the excellence of their faculties; fourth, praising the Dharma that is expounded; fifth, from 'Correct Awakening' onward, accomplishing the desired aim. In the fourth, the indication through light, the text has three [parts]: first, identifying the light as identical to the preceding; second, clarifying that to which it returns; third, from 'At that time Samantabhadra' onward, clarifying the characteristics of benefit. In the second [part], the main exposition, the text has three: first, stating the name as an overall answer, which is the basic section; second, from 'At that time Tathāgatanirjāta asked' onward, repeating the request, which is the request section; third, from 'At that time the Bodhisattva Samantabhadra told' onward, which is the exposition section. In the first, the basic [section], there are three: first, raising the preceding events; second, concluding the exposition; third, discerning the benefit. In the second, the request, first is the prose, then the verses of request. Within the prose there are four [parts]: first, the general request; second, praising the readiness of the assembly as vessels; third, from 'Virtuous One' onward, praising the capability of the speaker; fourth, from 'Excellent!' onward, the concluding request. Within praising the readiness of the vessels there are three: first, citing the assembly's gathering; second, praising their virtues; third, the conclusion. Within the virtues of the assembly, first are the virtues of self-benefit; second, from 'Great compassion' onward, are the virtues of benefiting others. Within the third, the virtues of the speaker's capability, there are two: first, self-benefit; second, from 'Regarding all buddha-dharmas' onward, the virtues of benefiting others. The second [part], the verses, has two: first, prose introducing them; second, the verses proper. The text of the verses has three [parts]: the first two generally praise the virtues of the speaker and listeners in order to make the request; second, there are thirteen and a half [verses] properly making specific requests; third, from 'Ten directions' onward, four [verses] praise the rarity of the assembly to make the request. Within the specific requests there are two: the first ten and a half ask about the fruit; the next three ask about the cause. Within the fruit, the first seven and a half state the matters, and the next three praise the virtues. In the third, the exposition section, there are three: first, an overall praise; second, from 'Why' onward, a question; third, from 'Not by few causes and conditions' onward, an extensive reply. Within the reply there are two: first, an overall praise, being inconceivable because it is accomplished through many causes; second, from 'Through ten kinds of immeasurables' onward, discerning the characteristics, which has two: first, replying to the question on the cause; second, from 'O sons of the Buddha, how should the Tathāgata's body be known and seen?' onward, answering the question above on the fruit, with this first part being the answer to the question above on the cause. This text has two: first, generally clarifying ten gates; second, distinct explanations. The first text has four [parts], which can be known. The second, distinct explanations, has two meanings: first, explaining the ten gates above; second, each single gate within the ten gates above has two parts: first prose, then verses. The prose has two: first, discerning the essence of the cause; second, from 'O sons of the Buddha, the bodhisattvas should further know' onward, discerning the virtues and functions of the emergence of the nature, which lies either in knowing persons or dharmas. Within the first, discerning the essence, there are ten items: the first has two [parts], first the explanation, then the conclusion. The explanation has two: first the simile, then the application, and the rest are all like this. First, the simile of multiple conditions arising together; second, the simile of great capacity being able to receive; third, the simile of conditions being completed free from intentional action; fourth, the simile of superior wisdom penetrating well; fifth, the simile of great function manifesting directly; sixth, the simile of manifesting in accord with the response to capacity; seventh, which has two similes: first, named the simile of superior conditions aiding first, and second, the simile of completion in accord with desires, which resolves doubts; eighth, the simile of accomplishing one's own great matter; ninth, the simile of essence and function relying on each other; tenth, the simile of accomplishing benefits that are not in vain. Among these ten, the first two and the fourth discern conditions based on conditions; the remaining seven discern conditions in terms of their own essence. Within the second, the repetition in verse, there are two: first, prose introducing what follows; next, the verses. In the verses there are nine divisions: the first two generally praise the emergence of the nature as unsurpassable; the next eight specifically praise and measure the virtues of the nature; the next ten raise dharmas as comparisons; the next two conclude the sovereignty of essence and function; the next two instruct those who understand; the next two exhort listening and clarify the scope of the exposition; the next two raise matters to promise the exposition; the next thirty-five are the exposition proper; the next two are instructions and exhortations. Within the exposition proper, the first five verses conclude the first simile; the second four versify the second; the next four versify the third; the next three versify the fourth; the next three versify the fifth; the next three versify the sixth; the next two versify the second simile in the seventh; the next four versify the first simile in the seventh; the next two versify the eighth; the next two versify the ninth; and the next three versify the tenth. Second, discerning the body: this sequentially answers the question above on the fruit and has two [parts]: first, an expedient introduction; second, from 'These bodhisattvas know and see the immeasurable' onward, the answer. Within the answer, first is prose, then verses. The prose has four [parts]: first, an overall answer; second, a question; third, a brief answer; fourth, from 'Just as' onward, an extensive explanation. The two in the brief [answer] can be known. Within the extensive [explanation] there are two: first, discerning the essence of the dharma; second, from 'Bodhisattvas fully accomplish' onward, discerning virtues and functions, these functions either belonging to knowing persons or being subsumed under dharmas; the textual characteristics of the remaining ten are identical to the preceding. First, the simile of the secret body universally gathering; second, the simile of residing in conditions while free from fixed abiding; third, the simile of discerning affairs to benefit beings; fourth has two: first, the simile of superior conditions aiding first, and second, the simile of manifesting in accord with the response to capacity; fifth, the simile of hidden functions supporting and accomplishing, in whose application there are three: first, directly applying the preceding simile, second, citing light to confirm, and third, discerning the benefit of the light; sixth, the simile of manifesting distinctly according to faculties; seventh, the simile of one body evoking multiple responses; eighth, the simile of accomplishing affairs without discursive thought; ninth, the simile of the great jewel gathering virtues; tenth, the simile of gathering remedies in accordance with vows.