大方廣佛華嚴經搜玄分齊通智方軌 5.7.4

5.7.4

Now I shall distinguish [these] by means of five aspects. First, explaining distinctions of monastic and lay, etc.: if we look at the marks of practice, they are completely distinct and not identical; if we look collectively at their forms, there are sixteen kinds: 1. bodhisattvas, 2. monks (bhikṣus), 3. nuns (bhikṣuṇīs), 4. householders, 5. upāsikās, 6. boys, 7. girls, 8. devas, 9. non-Buddhists, 10. physicians, 11. boatmen, 12. brāhmaṇas, 13. kings, 14. ṛṣis, 15. mothers, 16. wives. Second, explaining the followings who cultivate and enter: only the first, Mañjuśrī, is accompanied by various retinues; each of the following [teachers] is just a single person. Third, distinguishing the difference between going and not going: first, Mañjuśrī went to Sudhana's location, which is intended to show that for those of initial capacity, he goes uninvited; the remaining forty-two explain that Sudhana goes to them, because their capacities are superior. Next there are two persons, Māyā and Samantabhadra, who neither go nor come, because Māyā integrates with phenomena and Samantabhadra is vastly extensive. Fourth, the difference between praising and not praising the generating of the mind [for bodhi]: the first is Mañjuśrī and the last is Samantabhadra; that Mañjuśrī here does not praise generating the mind has an evident intention. Alternatively, this is also not fixed, as among the kalyāṇamitras there are those who do not praise it. Fifth, the presence or absence of a concluding unification: the remaining forty-four do not have a concluding unification, showing that transformation is not yet exhausted; Samantabhadra has a concluding unification, demonstrating that the stages of transformation have been fulfilled. The reason why transformation in the Buddha stage is not displayed is to symbolize that reaching the fruit transcends marks. This is from the perspective of fulfilling one's own practice. If considered with regard to the conditions and objects, it can be understood as before. This first kalyāṇamitra is the bodhisattva named Mañjuśrī, who enters the Dharma-gate of the bodhicitta. For the first, Mañjuśrī, the text has three parts: first, explaining that Mañjuśrī and his retinue take their leave and travel south to serve as a condition for transformation. Why take leave? Proceeding from the Buddha is intended to show that the fruit of compassion reaches downward. Second, from "At that time the Venerable Śāriputra..." onward, gathering and transforming according to conditions. Third, from "At that time Mañjuśrī knew that Sudhana..." onward, explaining the fulfillment of his own stage and his advancing into superior realms. The first part has four points, which are evident. The second, on gathering and transforming, has three: first, transforming and leading the śrāvakas, which is turning from the small and entering the great; second, from "At that time the Bodhisattva Mañjuśrī established..." onward, gathering the host of nāgas; third, from "At that time the people of the city of enlightenment heard..." onward, gathering and transforming the human assembly. The first part has four: first, Śāriputra symbolizes the wisdom that follows transformation; second, from "These six thousand monks..." onward, symbolizing the capacities and vessels that are gathered; third, from "At that time the Venerable Śāriputra..." onward, explaining seeing the signs and turning the mind; fourth, from "Then the monks said to the Venerable..." onward, seeking superior progress. The first part has two points, which are evident. Second, capacities and vessels: the text has five, which are evident. Third, within seeing the signs and generating the mind, there are three: first, becoming aware of the great assembly; second, displaying their affairs and characteristics; third, from "At that time the Venerable praised and said..." onward, explaining the benefit obtained from following transformation. Second, displaying the marks: the text has two: first, showing the power of one's own virtues; second, from "Ocean of wisdom, up to all Tathāgatas..." onward, distinguishing the empowerment of superior beings. Fourth, within seeking superior progress, there are five: first, seeing the superior and seeking progress, which has two points that are evident; second, from "Mañjuśrī turned back like the king of elephants..." onward, the correspondence between conditions and vessels in superior progress, having three points that are evident; third, from "At that time Mañjuśrī told the monks..." onward, instructing the practice of the ten faiths according to their capacities; fourth, from "Those monks..." onward, obtaining benefit from hearing the Dharma; fifth, "At that time Mañjuśrī exhorted the monks...", etc., instructing them in great understanding and practice, having two: first, generally causing them to attain Samantabhadra's practice and stage; second, from "Those..." onward, a distinct analysis that is evident. Third, instructing in the Dharma: the text has three: first, adducing the benefit and opening the number of ten to establish the principle; second, from "What are..." onward, distinct explanations; third, from "If good sons..." onward, adducing the benefit and exhorting cultivation. Fourth, obtaining benefit: the text has three: first, generally attaining the samādhi-gate; second, from "All saw..." onward, phenomena manifested relying on concentration; third, from "Attaining this samādhi..." onward, extensively distinguishing the benefits. Second, within the phenomena manifested by concentration, there are three: first, seeing the Buddha's primary and dependent [rewards]; second, seeing the Buddha turn the wheel of the Dharma; third, from "They were also able to know..." onward, knowing and seeing the different affairs of the three times' fruit virtues. Because these texts are compressed, they cannot be addressed sequentially; this can be known. Second, gathering the realm of nāgas contains four: first, summarizing the preceding and introducing the subsequent; second, explaining the superiority of the place; third, expounding the Dharma; fourth, responding to capacities and gathering them, which are evident. Third, gathering Sudhana: the text has three: first, the people of the city of enlightenment hear and approach to be transformed; second, listing the number of persons, where the four assemblies constitute four; third, from "At that time Mañjuśrī knew the assembly was gathered..." onward, giving the medicine according to capacity. This text has two: first, generally causing faith to arise; second, from "Contemplating Sudhana..." onward, specifically assigning the superior capacity. This text has two: first, praising virtues; second, from "The Bodhisattva Mañjuśrī..." onward, expounding for him the superior progress in the Buddha's Dharma, which has two parts that are evident. The first part has two: first, a question; next, an answer. The answer has two: first, praising and revealing virtues; second, from "This Sudhana..." onward, praising past cultivated virtues. Third, advancing to seek superior realms: the text has three: first, Mañjuśrī's journey to the south induces superior aspirations; second, from "Sudhana followed Mañjuśrī..." onward, explaining his vows and desires to seek progress; third, from "At that time Mañjuśrī turned like an elephant king..." onward, responding to his desires, praising, and instructing him to enter superior stages. This is still within the ten faiths.