大方廣佛華嚴經搜玄分齊通智方軌 4.95.6

4.95.6

Second, the fifty phrases under "Ten Births" explain how superior practice naturally adorns oneself, establishing sovereignty. Third, the sixty phrases under "Ten Renunciations" explain how the practice of superior remedies is completed, with obstacles exhausted and purity attained. Fourth, the forty phrases under "Ten Awakened Tathāgata Powers" explain how the fruition-virtues are fully satisfied and the buddha-work is brought to culmination. In the first, the ten activities of abiding in the Tuṣita heaven, both self and others are benefited, and the final border of practice is fulfilled. When practice for self and others is fulfilled, one is about to enter conditions to gather and transform [beings]; if one does not relinquish [that state], there would be no birth and death, and there would be no way to attain the great fruit; therefore, second, the ten manifestations at the time of approaching the end of life are distinguished. Having manifested these, next, under "Ten Matters", the spirit descends into the mother's womb, wherein the first five phrases benefit others and the latter five phrases integrate the correspondence between cause and fruit. Because what is manifested is difficult to fathom and its essential import is subtle and profound, fourth, the ten subtle orientations are distinguished. Taking non-arising as arising, fifth, the ten births are distinguished. From this point down, the fifty phrases are, second, the emergence from the mother's womb to manifest in the world. Among the initial ten kinds of birth, the first six are one's own stage and the next four are superior advancement. As the marks of virtue are displayed outwardly, second, the ten adornments are distinguished. With all virtues fully gathered, one's path transcends the worldly realm; its scope is vast and universal, with nothing of its merit unestablished, so third, the ten walking seven paces are distinguished. As the path is freshly established, pure and untainted, fourth, the ten manifestations of youth are distinguished. If the body were not amidst defilement, how could its purity and nobility be revealed? Thus fifth, the ten manifestations in the inner palace are distinguished. Dwelling in the world without clinging, unhindered by conditions, sixth, the ten renunciations are distinguished. Below this, the sixty phrases explain the marks of remedial practice. Because the nature is free from marks, adverse conditions cannot obstruct it; scouring and refining body and mind, blazing [with zeal] without indolence, second, the ten ascetic practices are distinguished. Relinquishing the two extremes and according with the middle way, third, the ten goings to the bodhimaṇḍa are distinguished. According with the middle way and integrating the fruition in correspondence, fourth, the ten sittings at the bodhimaṇḍa are distinguished. Gathering the fruit into oneself, transcendent and uniquely eminent, fifth, the ten marvels are distinguished. The Samādhi of Wholesome Awakening and so forth belong below to the tathāgata's powers; here, using this to transcend all confusions and display the power of the perfectly bright function of wisdom, sixth, the ten subjugations of Māra are distinguished. Conditioned arising and ceasing naturally cease without being severed, and the true function of great wisdom naturally clarifies without being brushed away; therefore, the fourth section distinguishes the ten tathāgata powers, explained by the forty phrases below. This is the sudden attainment of the ten powers within the path of liberation. This Samādhi of Wholesome Awakening is the ninth among the marvels. With the true marks inwardly manifested, it is next time for the correct standard to be displayed; therefore, second, the ten turnings of the wheel of the Dharma are clarified. Reaching capacities with the teaching, no condition fails to be benefited; therefore, third, the ten white dharmas entering the minds of sentient beings are distinguished. When sharing transformation is completed, one rests one's shadow and returns to the real; therefore, fourth, the ten nirvāṇas are distinguished, which are the initial ten passages. It may also be that nirvāṇa is eternal, manifesting disappearance in reliance on conditions, which is why it is explained next—namely, the latter ten phrases. From "Disciples of the Buddha, this is the great and wondrous Dharma-gate" down, the sixth [section] concludes with verification and confirmation, which has two parts: first general, then specific. The specific text has three parts: First, concluding with the exhortation to cultivate practice. Second, from "Disciples of the Buddha, the emergence of this sūtra" down, distinguishing the name of the sūtra and praising the virtuous function of the sūtra, which has three parts as can be known. The name of the sūtra has four meanings: first, practice; second, understanding; third, what is abandoned; and fourth, benefiting others, as should be known from the text. Third, from "When this was spoken, flowers rained down" down, clarifying verification through raining flowers and the like. The first text has three parts: first, concluding the teaching and praising its virtue; second, from "Disciples of the Buddha, if sentient beings" down, distinguishing the benefits of cultivation, having three parts as can be known; third, from "Disciples of the Buddha, for this reason" down, clarifying the exhortation to cultivate. Third, from "When this was spoken, all emerged" down, the verification has three parts: first, reiterating the name of the sūtra; second, the shaking of the earth; and third, the simultaneous praise by the buddhas of the ten directions; there are three parts as can be known. The buddhas of identical names appearing before Samantabhadra clarify that the great practice is not in vain. In the seventh [section], the reiteration in verse, there are two parts: first, the prose that introduces what follows; next, the gāthās. The text of the gāthās has two hundred and thirty-one verses, divided into two: the first two generally present an admonition to listen; the second part down extensively distinguishes the broad text, having three parts: first, one hundred and forty-nine and a half verses generally praise the import of Samantabhadra's two thousand answers; second, from "Constantly relying on the Tathāgata's wisdom" down, forty-three verses directly praise the two thousand answers; third, from "The bodhisattva cultivating all practices" down, thirty-eight and a half verses conclude with praise of the text. The first has three parts: first, fourteen verses praise the depth and breadth of virtue that cannot be exhausted by words; second, from "Sustaining sentient beings" down, sixty-seven verses, because the bodhisattva's virtue is profound, extensively present situations to illustrate it; third, from "A single body without boundaries" down, sixty-six and a half verses directly praise the marks of causal and fruition practice and their sovereign virtuous function. In the second part, on illustrating situations, there are three parts: first, fifty-six and a half verses present more than thirty situations to illustrate the differences of causal practice; second, from "The bodhisattva equals the Tathāgata" down, six verses generally clarify the marks of practice after illustrating; third, from "The bodhisattva completely accomplishes" down, four and a half verses conclude the virtues and exhort listening. From "A single body without boundaries" down, the third part of sixty-six and a half verses is divided into two: the first thirty-six and a half verses praise the causal practice that gathers and benefits; second, from "The bodhisattva in a single thought" down, thirty verses praise the sovereign gathering and benefiting of fruition-virtue. The previous praise of causal practice has two parts: first, eleven and a half verses praise one's own stage of causal practice, entering the buddha realm; second, from "Manifesting various kinds" down, twenty-five verses distinguish the functional use of causal practice. Within these twenty-five verses, the first eighteen clarify sovereignty in practices for others, and the seven from "Sentient beings like this" down clarify conferring teachings according with capacities. In the thirty passages on gathering and benefiting by the fruit from "The bodhisattva in a single thought" down, there are three parts: first, fourteen verses on gathering and transforming through self and other fruition-virtue; second, from "Viewing form like a mass of foam" down, eleven verses distinguish the bodhisattva path skillfully penetrating the true nature; third, from "Extensively entering" down, five verses conclude with the accomplished benefits of practice. Its essential meaning is profound and abstruse; how could it be fully proclaimed? I have merely used the explanation of a single dust mote to illustrate its mysterious direction. Next, from the half-verse "Constantly relying on the Tathāgata" down, the second part has forty-three verses praising the above two thousand answers, divided into six: the first four praise the above stage of the ten faiths; the next four praise the above ten abodes; the next six praise the above ten practices; the next six praise the above ten dedications; the ten from "Purifying bodily karma" down praise the above causal stage of the ten bhūmis; the thirteen from "Observing..." down praise the above causal perfection and fruition fulfillment where the buddha-work is brought to culmination. Next, from "The bodhisattva cultivating all practices" down, the third part has thirty-eight and a half verses praising the above concluding text, divided into two: the first thirty-two and a half conclude the cause; the six verses from "Fruition-virtue sovereignty" down present it to exhort practice. In the first text, the first six and a half briefly conclude by praising the sovereignty of practice and function; the lower twenty-six extensively distinguish the sovereignty of practice and function. Among the twenty-six, the first sixteen praise the sovereignty of causal practice; second, the ten from "Pure body equal to space" down praise the sovereignty of fruition practice.