大方廣佛華嚴經搜玄分齊通智方軌 4.89

4.89

Second, the verses: first their arising, and next the verses proper. There are forty-two verses: the first four versify the first simile; the next four versify the second; the next four versify the third; the next five versify the fourth; the next four versify the fifth; the next four versify the sixth; the next four versify the seventh; the next five versify the eighth; the next four versify the ninth; the next four versify the tenth. Question: Much of what was explained above has the same meaning as the initial [section]; why is that? Answer: Because the manifestation of the active virtues pertains to the initial cause, while what is adduced here grasps that on which they rely. Third, [the Buddha's] voice has two [parts]: first, lodging the question; second, the answer. The text of the answer has two [parts]: first general, next specific. Within the specific there are two: first prose, next verses. The prose has two: first, determining the essence of the Dharma; second, from 'The bodhisattva perceives ten kinds of immeasurable voices' downward, explaining virtuous function, which also both refer to active and passive. There are ten essences of the Dharma. The first text has five: first, the Dharma; next, from 'like an echo' downward, the simile; third, from 'perceives' downward, the application; fourth, from 'as when worlds' downward, reiterating the simile to show it; fifth, from 'the Tathāgata's wondrous voice is likewise' downward, the application. Because the former simile is devoid of own-nature, it accords with the principle; because the latter simile is devoid of own-nature, it is endowed with virtues. Within the third, the application: first it praises the superiority of perception, and next, in relation to the Dharma, generates understanding so as to match the simile above. This is called: 1. the simile of sound lacking inherent nature; 2. the simile of sound lacking substance of its own; 3. the simile of possessing function that benefits beings; 4. the simile of opening up understanding according to capacities; 5. the simile of being perceived in response to faculties; 6. the simile of manifesting diversely depending on conditions; 7. the simile of function having nothing on which it relies, which can also be called the simile of great function universally assisting; 8. the simile of examining faculties to administer medicine; 9. the simile of the great sound possessing virtues; 10. the simile of non-vacuity in accordance with benefit. Second, the verses have two: first the arising, next the verses. The verses comprise forty stanzas; it can be known that four lines versify one simile. Fourth, the mind of the nature-origination of bodhi has two [parts]: first, lodging the question; second, the answer. Within the answer, first is the Dharma, next the similes. Question: Mind, intellection, and consciousness are not themselves the Buddha; why [discuss them]? Because this applies to both; hence the text says: 'Because wisdom is immeasurable, the mind is also immeasurable; the ordinary can be known accordingly.' In the similes there are two parts: first prose, next verses. The prose is divided into two: first, determining the ten mental phenomena; second, from 'Bodhisattvas thus' downward, concluding with the benefit of knowing [them]. This first simile is named the simile of wisdom having nothing on which it relies. Why is this determined in terms of wisdom? Answer: There are two senses: first, because the essence of the one mind extends across both defilement and purity, it is not determined in terms of it; second, in discussing nature-origination now, wisdom is precisely mind, and it is determined in terms of purity; therefore the text says, 'wisdom has no reliance.' 1. The simile of wisdom having nothing on which it relies; 2. the simile of nature having neither increase nor decrease; 3. the simile of giving rise to function to benefit beings; 4. the simile of the jewel of wisdom gathering virtues; 5. the simile of the function of wisdom destroying faults; 6. the simile of wisdom being capable of containing and receiving. Question: Examining the marks of its text, it seems to say that only the Buddha is nature-origination; why is that? Answer: One must understand the general import. When a bodhisattva receives teaching from another, that is indeed its fruit; when the Buddha and bodhisattvas are able to confer teaching upon others, all their active virtues pertain to its sprout. One should consider and infer this accordingly. 7. The simile of firmness following upon benefit. Question: When a tree produces sprouts, all trees produce sprouts; what is the meaning illustrated here? Answer: This is not different. Why? It is merely within the one mind that there is the distinction between inherently possessed and newly produced. If so, does this not contradict the previous alternative meaning where sentient beings have nature-origination without understanding it? Answer: These are separate approaches. How is this known? In the previous meaning, śrāvakas and ordinary beings do not know the original nature, yet it is also nature-origination; here, not knowing it means it is not nature-origination. Thus we know it is a distinct approach; this is spoken in terms of the sprout of nature-origination, and therefore differs from the previous. Another question: If the two places contradict, why does it not form an inconsistency? Answer: All roots of good have the false and the correct; provided they accord with bodhi, without question whether they be roots of good of humans, devas, and so forth, they are all nature-origination. If they do not accord with bodhi, then they are not nature-origination. This makes a distinction between coarse and subtle in terms of the stage of fruit, and therefore there is no contradiction. 8. The simile of the function of wisdom universally assisting. 9. The simile of skill not exhausting existence, which can also be called the simile of expediently retaining afflictions. 10. The simile of nature pervading equanimously. This text has three parts: first the Dharma, next the similes, and afterwards the application. The rest of the text can be known. Second, in the verses there are two: first the prose giving rise to what follows, and next the verses. There are thirty-seven verses, with two [parts]: first, one verse generally indicates recognizing the Buddha's mind, and the rest conclude the ten similes. The first three conclude the first; the next three versify the second; the next four versify the third; the next four versify the fourth; the next three versify the fifth; the next three versify the sixth; the next five versify the seventh; the next three versify the eighth; the next four versify the ninth; the next four versify the tenth. Fifth, the realm [of the Buddha] has two [parts]: first, lodging the question; second, the answer. The text of the answer has two: first prose, next verses. The first text has two: first, determining the essence of the realm; second, from 'benefiting sentient beings' downward, determining the function of benefit. The first text has three: first the Dharma, next the similes, and afterwards the application. The initial Dharma explanation has four: first, generally adducing the Buddha's realm; second, from 'not a realm' downward, determining the limits of the Buddha's realm; third, from 'Sons of the Buddha, all sentient beings are immeasurable' downward, determining the depth and breadth of the realm; fourth, from 'Sons of the Buddha, the bodhisattva knowing the mind' downward, clarifying the profound meaning by determining the essence in accordance with Dharma. Second, the similes have three: first, the simile of the limits of the Buddha's realm; second, the simile of the causes and conditions for the realm's arising; third, the simile of the depth and breadth of the realm. The realm has two [aspects]: first, the cognized object realm; second, the boundary realm. This extends to both. Second, the verses have two: first the arising, next the verses proper. There are ten verses, divided into four: the first two versify the preceding Dharma explanation; the next three versify the first simile; the next one versifies the second simile; the next four versify the third simile. Sixth, the Buddha's practice has two [parts]: first, lodging the question; second, the answer. Within the answer, first prose, next verses. The prose has three: first the Dharma explanation; next, from 'just as the dharmadhātu' downward, the figurative comparison; third, from 'Sons of the Buddha, such bodhisattvas' downward, concluding with the functional activities of virtue. Within the similes there are five, each having simile and application: 1. the simile of reaching beyond the three times; 2. the simile of karmic nature being unimpeded; 3. the simile of function exhausting the dharmadhātu; 4. the simile of initiating action to deliver beings; 5. the simile of accomplishing things without effort. Second, the verses have two: first the arising, next the verses. There are ten verses, divided into five; it can be known that two verses versify one simile. Seventh, bodhi has two parts in its text: first, lodging the question; second, the answer. The text of the answer has two: first prose, next verses. The prose has three: first the Dharma, next the similes, and afterwards, from 'Sons of the Buddha, the bodhisattva with such' downward, concluding its functional activities. The initial Dharma explanation has two: first, determining the essence; second, from 'knowing places and non-places' downward, determining function. It may also be: first, benefiting oneself; next, benefiting others. Second, with regard to the similes, there are two, each having simile and application: the first is named the simile of manifesting faculties and determining vessels; the second is the simile of ultimate tranquility transcending nature. The first application of the simile has four parts in its text: 1. directly applying the simile above; 2. from 'Sons of the Buddha, all buddhas' downward, determining bodhi as transcending speech; 3. from 'Sons of the Buddha, when realizing bodhi' downward, determining the characteristics of transcending speech; 4. from 'Sons of the Buddha, within the Tathāgata's body' downward, explaining the practical matters of transcending speech. 3. Determining the characteristics has three parts in its text: first, explaining the characteristics; second, from 'Sons of the Buddha, in accordance with the Tathāgata' downward, drawing parallels to establish the Dharma; third, from 'The Tathāgata is fully endowed' downward, concluding the establishment. 4. Within practical matters there are three: 1. determining the practical matters; 2. from 'all are of one nature' downward, explaining the reason; 3. from 'thus' downward, concluding. The second application of the simile has two: first, determining the Dharma; second, from 'Furthermore, Sons of the Buddha, on a single hair-path' downward, determining the generation of understanding based on the Dharma. The first text has two: first, determining the essence of the Dharma; second, from 'Sons of the Buddha, after the Tathāgata attains perfect awakening' downward, establishing bodily functional activity; this text has two: first determining, next concluding. The initial essence of the Dharma has two: first determining, next concluding. The first text has two: first, directly applying the simile above; second, from 'Sons of the Buddha, suppose there were' downward, has two: first, hypothetical parallels through question and answer; second, establishing understanding. The text has two: first, establishing the universal essence of myriad forms; second, from 'Furthermore, Sons of the Buddha' downward, understanding that self and other exist without fault. Third, concluding, which can be known. Second, the verse text has two: first the prose giving rise to what follows, and next the verses. There are twelve verses, divided into six: the first two conclude the Dharma explanation; the next two versify the first simile; the next two versify the second simile; the next two versify the hypothetical parallel text; the next two establish bodily function; the next two generally praise virtuous function. Eighth, turning the wheel of the Dharma has two [parts]: first, lodging the question; second, the answer. The text of the answer has two: first prose, next verses. The prose has two: first explanation, next conclusion. The explanatory text has three: first, generally determining the essence; second, from 'Just as' downward, extensive analysis through figurative comparison; third, from 'Sons of the Buddha, if it is thus' downward, concluding and settling detriment and benefit. The initial general determination has six: first, determining the essence; second, determining the scope; third, clarifying what is transcended; fourth, figurative comparison; fifth, explanatory establishment; sixth, parallel explanation. Within the extensive analysis there are two: first, determining in terms of essence; second, from 'Furthermore, Sons of the Buddha' downward, determining and establishing in terms of function. The first has two similes, each with simile and application: 1. the simile of the inexhaustible great sound; 2. the simile of the great resonance pervasively encompassing. The second application text has three: first setting up, second questioning, third answering, as can be known. Second, determining and establishing in terms of function has five, which can be known. Second, the verses have two parts in their text: first giving rise to what follows; next the verses, comprising ten stanzas divided into five: the first one versifies the general determination text; the next one versifies the first simile; the next two and a half versify the second simile; the next three and a half versify the text determining and establishing in terms of function; the next two generally praise. Ninth, nirvāṇa has two [parts]: first, lodging the question; second, the answer. The text of the answer has two: first prose, next verses. The prose has two: first, determining the essence of the Dharma; second, from 'Furthermore, the bodhisattva thus knowing nirvāṇa' downward, concluding the functional activities of knowing. The first text has two: first, general determination through Dharma; next, extensive explanation through similes. The first text has four: first, generally admonishing to know in terms of Dharma; second, setting forth the essence of nirvāṇa, having three parts that can be known; third, from 'Sons of the Buddha, the Tathāgata' downward, clarifying that it does not speak of the original essence of nirvāṇa, but only determines nature-origination, with five parts in the text that can be known; fourth, from 'Sons of the Buddha, only the Tathāgata' downward, clarifying the teaching of phenomenal nirvāṇa, with three parts in the text that can be known. Second, within the extensive analysis there are two: first, analysis in terms of similes; second, from 'When the Tathāgata manifests nirvāṇa' downward, revealing the phenomenal characteristics of scope in accordance with conditions, with two parts in the text. Explanation and conclusion can be known. The preceding similes have three, each having the three texts of simile, application, and conclusion: 1. the simile of manifesting confinement while the essence is pervasive; 2. the simile of transformations being exhausted and completely ceasing; 3. the simile of responding with function in accordance with faculties. Second, the verses have two parts in their text: first giving rise to what follows, next the verses. There are twelve verses, divided into five: the first two versify the first simile; the next two versify the second simile; the next two versify the third simile; the next four versify the text on function according with conditions; the next two merely offer general praise. Tenth, obtaining benefits from seeing and hearing has two parts in its text: first, lodging the question; second, the answer. The text of the answer has two: first prose, next verses. The prose has two: first, determining the benefits of seeing, hearing, and propagating in the present and future; second, from 'At that time, the bodhisattvas' downward, asking about the title obtained by the sūtra, and determining the rites for upholding and benefiting from the text and meaning of the sūtra. The first text has two: first, explanation; next, from 'Sons of the Buddha, this is' downward, conclusion. The former text has three: first, a general Dharma explanation; next, an extensive explanation through figurative comparisons; third, from 'regarding the Tathāgata' downward, determining that the extensive merits and practices of seeing and hearing are difficult to explain. This has three: first, setting up; next, questioning; third, answering. The initial Dharma explanation has four: first, generally determining that the accomplishment of benefit is not in vain, having two phrases that can be known; second, determining the extraordinary practices within existence; third, accomplishing the expedient wisdom within emptiness; fourth, clarifying that one exhausts its fruit stages and is fully endowed with supreme virtues. The extensive text of figurative comparisons has two: first, determining present benefits of the essence; second, from 'If there is one who obtains the sūtra' downward, future function of maintaining it; this has two parts that can be known. The initial present benefits have three similes: the first two similes illustrate the firm active virtues of the merits and wisdom obtained; the latter simile illustrates the supreme function of nature-virtues. Regarding the former two similes: the first is the simile of practice being thoroughly solid and hard to destroy; the second is named the simile of small wisdom being capable of burning great afflictions; these each have simile and application; the third is the simile of nature-origination's skillfulness assisting and accomplishing. Second, within asking about the sūtra's title, meaning, rites, and so forth, there are two: first, the question; next, the answer. The text of the answer has five: first, showing the sūtra's title along with the function of the sūtra's meaning; second, from 'Such a scripture' downward, clarifying the scope of what it is intended for; third, from 'Therefore, bodhisattvas' downward, adducing benefits to encourage upholding; fourth, from 'Sons of the Buddha, although a bodhisattva for immeasurable koṭis' downward, revealing the essential superiority of the sūtra; this text has two: first determining detriment, next clarifying benefit, as can be known; fifth, from 'Sons of the Buddha, when a bodhisattva has heard this sūtra' downward, clarifying the procedural rites for the benefits of teaching and practice. Within the second, the scope of what it is intended for, first is the Dharma, next the similes, and afterwards the application. In the verses there are two: first the arising; next the verses, comprising eight stanzas divided into four: the first two are general; the next two versify the first simile; the next two versify the second simile; the next two versify the third simile. Third, from 'At that time, in the ten directions' downward, concluding the teaching and confirming it, there are two: first prose, next verses. It may also be that these verses are the second recapitulation within the extensive explanation. The first text has five: first, the shaking of the earth and the raining of flowers, having two: first determining, next concluding its pervasiveness; second, the Buddha manifests his body, which also has two that can be known; third, accomplishing the benefits of practice, which also has two that can be known; fourth, clarifying the reason for obtaining power; fifth, bodhisattvas gathering like clouds to bear witness, which also has two that can be known. Second, the verses have two: first, the prose clarifying the intent of the teaching; second, the verses proper. The verse text has seven [stanzas], divided into three: the first two generally determine that the profound Dharma is difficult to reveal through similes; the next three praise the benefits of hearing the Dharma; the next two adduce the benefits to encourage upholding, having three that can be known.