華嚴經探玄記 9.7

9.7

四釋文者，亦二：先科簡、後釋文。初科簡者，今此會中有十一品。問：此會與前二三四五會何別耶？答：有五別。一前有流、此無流。二前末、此本。三前不共，謂是普賢德故；此為共，謂此十地通三乘人天等共採故。《地論》云「亦能生成人天道行」可知。四前但論因行、此會通果故。五前比位、此明證位。問：此會何故無昇天集眾等序耶？答：為表此會證法無二，不可以事相標其玄趣。此則前麁後細故。二為地前攝一乘別教普賢之法，故有昇天集眾，表勝方說；地上寄位同於三乘，故隱彼自在之相，同餘經而說。此則前細後麁故也。此文分二：初九品明緣修因果、後二品辨性德因果。初中亦二：先六品顯因位德滿、後三品明果位德現。就前中亦二：先〈十地〉一品顯其證位、後五品明位中行用。前中亦二：先長行散說、後偈頌總攝。前中亦二：先明所說十地、後他方菩薩來證此說。前中亦二：先顯此界所說十地、後結十方無盡世界所說十地。就前此方所說中，或總為一、或分為二、或三四五乃至於十、或為四十八段。言一者，謂總是一十地法門也。言二者，初正說十地、後動地雨華等明感瑞顯實。或為三者，謂序、正、流通。此中所辨要唯教證既殊，三分亦異。就教三者，初至起分是其由序，以起發正說故；二本分已去是其正宗，於中雖後有廣有略，同說地法，判為正宗；三地利益分下辨法力感益，判為流通。二就證三者，初一序分判為由序。二三昧分是證正宗，因入此定正顯實證故，《地論》云「此三昧是法體」也。三流通之義，釋有二類：一以己之德流被信地說為流通。若從此義，加分已去皆是流通，以說自所得令信行地菩薩證入地故。二顯法利益流及末代，若從此義，即地利益分方是流通。今據前義說也。或為四者，於正說內自分為二：先是法說顯地、後影像分寄喻彰地，教證准前，故為四也。或為五者，并後結證偈頌，怗前為五。或為六者，隨行以分，初至起分是起化之由為生物信、二本分中略說地法歎其殊勝起眾樂欲、三請分之中彰地出言令生正解、四說分中廣明修相令物起行、五影像分中寄喻顯德、六地利益分中明德成證實感化斯現，故《地論》云「以得法力大地動」等。或為七者，從初至請即為六分，說分通十總為第七。或為八者，分後地利益分異前，故有八也。或九者，分影像分為第八、利益分為第九。或十者，增其偈頌。此十次第，有其三義：一就化相通為起說、二就化意通為顯證、三隨宗要證教雙辨。初起說者，如來將說，先記時處現相集眾發起所說，以之為序。由序既興將為眾說，時金剛藏默入三昧顯己自證能為眾說，又為受加故。次第二明三昧分，由入三昧，十方諸佛讚歎與力故。次第三明其加分，既得聖力欲為眾說，但定無言說，宜從寂起故。次第四明其起分，從定起已，略宣地相起後廣說故。次第五明其本分，然彼本中略說地名不廣分別，大眾渴仰聞名欲義，相與啟請故。次第六明其請分，眾既請已，正為廣陳故。次第七彰其說分，乃至十地通亦名說，法說難解宜以喻顯故。次第八明地影像分，為說既竟，宜顯法勝益，勸信傳通故。次第九明地利益分，既長行散說，宜以偈總攝，令易受持故。次第十明於偈頌。二顯證者，為化之意宗為顯證，於中初分顯證由序、後九正顯證相。九中，前三就相顯證、次四就說顯證、次一就益顯證、後一重述證德。前三之中，初三昧分寄入顯證、二加分因加以顯得證之相。《地論》云「何以故加？由得大乘光明三昧法故。」三寄出顯寂，說必宜起，即顯所入寂滅離言故。《地論》云「定無言說，是故宜起。」次四之中，初本分者略說顯證；二請分拂相顯寂，說及影像寄相表德，說分寄修表德、地影像分借喻顯德、地利益分就所攝化顯地利益故。《地論》云「以得法力，動地雨華」等偈頌可知。三隨宗要證教雙辨者，初一是其由序；後九正顯證教之相，於中初一入三昧顯示正證、後八次第明起言顯教，同初門辨。又可隨地不同分為十也。或為四十八者，初地第十各八分、二地二分、三四與九各四分、五六各三分、七地五分、八地七分故，合為四十八也。問：論云「初地所攝有八分者，如序分等是十地家序。」何故論主判入初地收？答：《地論》科文，有四例攝：一以後攝前例。以前序等後近初地，是故以後初地攝前序等，是以名為初地所攝。而實序等屬於十地，非唯初也。二以前攝後例。以影像分、地利益分前近法雲地，是故以前攝後法雲所攝。而實彼二屬於十地，非唯法雲。三當相分文例。謂非攝前後，如中間諸地，或二分三分等，皆當相攝也。四顯地該收例。謂顯十地是陀羅尼法，是故分諸地文，改勢廢興隱顯前却，即一一地皆有四十八分也。如序分等，既全屬初地所攝，即知亦得屬第二地攝，餘地例然。餘地科文，於初總有，如是準知。十種地內總有四百八十分可知。二

Fourth, explaining the text also has two parts: first, outlining and differentiating; second, explaining the text. First, outlining and differentiating: in this assembly there are eleven chapters. Question: What is the difference between this assembly and the preceding second, third, fourth, and fifth assemblies? Answer: There are five differences. First, the preceding ones have outflow; this one has no outflow. Second, the preceding ones are the branch; this one is the root. Third, the preceding ones are uncommon—meaning they are the virtues of Samantabhadra; this one is common—meaning these ten bhūmis are commonly harvested by the three vehicles, humans, devas, and so forth, as the Di lun states: "It can also generate the practices of the paths of humans and devas," as is known. Fourth, the preceding ones only treat causal practice, whereas this assembly completely includes the fruit. Fifth, the preceding ones concern the stages of comparative [understanding]; this one clarifies the stages of realization. Question: Why does this assembly lack a preface such as ascending to the heavens and gathering the assembly? Answer: To express that the realized Dharma of this assembly is non-dual, its profound purport cannot be marked by phenomenal signs. Thus the preceding is coarse and the latter is subtle. Second, because prior to the bhūmis the distinctive teaching of the One Vehicle, the Dharma of Samantabhadra, is encompassed, there are ascending to the heavens and gathering the assembly, expressing superiority before preaching; above the bhūmis the imputed stages are identical to the three vehicles, and therefore that aspect of sovereignty is concealed, being preached identically to other sūtras. Thus the preceding is subtle and the latter is coarse. This text divides into two: first, nine chapters clarify conditioned cultivation of cause and effect; second, two chapters distinguish the cause and effect of nature-virtue. The first also has two parts: first, six chapters reveal the fullness of virtue in the causal stages; second, three chapters clarify the manifestation of virtue in the fruitional stages. Within the former there are also two parts: first, the one chapter of the "Ten Bhūmis" reveals its stages of realization; second, five chapters clarify the practices and functions within the stages. The former also has two parts: first, prose expounding in detail; second, gāthās summarily gathering [it]. The former also has two parts: first, clarifying the ten bhūmis that are expounded; second, bodhisattvas from other directions coming to verify this exposition. The former also has two parts: first, revealing the ten bhūmis expounded in this world; second, concluding with the ten bhūmis expounded in inexhaustible worlds of the ten directions. Regarding the former, expounded in this region: it is either unified as one, divided into two, into three, four, five, up to ten, or into forty-eight sections. As for "one": it means it is entirely a single Dharma-gate of the ten bhūmis. As for "two": first, correctly expounding the ten bhūmis; second, the shaking of the earth, raining down of flowers, and so forth, clarifying the resonance of auspicious signs revealing the real. Or it is divided into three: namely, the introductory, the main, and the propagation [sections]. What is distinguished here essentially rests on the difference between teaching and realization, so the three sections also differ. Regarding the three of the teaching: from the beginning up to the Section on Arising is its introductory section, because it gives rise to and initiates the correct preaching; from the Fundamental Section onward is its main section, in which, though later there are expansions and abridgements, since they equally preach the bhūmi dharmas, they are judged as the main section; from the Section on the Benefits of the Bhūmis downward, distinguishing the resonant benefits of the Dharma's power, it is judged as the propagation section. Second, regarding the three of realization: the first, the Introductory Section, is judged as the introductory section. Second, the Section on Samādhi is the main section of realization; because entering this samādhi directly reveals actual realization, the Di lun states: "This samādhi is the substance of the Dharma." Third, the meaning of propagation is explained in two ways: First, taking one's own virtue and allowing it to flow and cover the bhūmis of faith is called propagation. According to this meaning, from the Section on Empowerment onward, all are propagation, because by preaching what one has attained oneself, one causes bodhisattvas of the bhūmis of faithful practice to realize and enter the bhūmis. Second, revealing the benefits of the Dharma flowing down to future generations; according to this meaning, only the Section on the Benefits of the Bhūmis is propagation. Here it is expounded according to the former meaning. Or it is divided into four: within the correct preaching it divides itself into two: first, the Dharma preaching revealing the bhūmis; second, the Section on Images relying on similes to illustrate the bhūmis; teaching and realization follow the above, hence making four. Or it is divided into five: including the subsequent concluding verses of verification, added to the previous to make five. Or it is divided into six: dividing in accordance with practice: from the beginning to the Section on Arising is the reason for initiating transformation to produce faith in beings; second, in the Fundamental Section, summarily preaching the bhūmi dharmas and praising their distinct superiority to give rise to the assembly's joyful desire; third, within the Section on Request, clarifying that the bhūmis bring forth speech to produce correct understanding; fourth, in the Section on Preaching, extensively explaining the aspects of practice to cause beings to initiate action; fifth, in the Section on Images, relying on similes to reveal virtue; sixth, in the Section on the Benefits of the Bhūmis, clarifying the completion of virtue and realization of the real, where resonant transformation thus appears, hence the Di lun states: "Through obtaining the power of the Dharma, the great earth shook," and so forth. Or it is divided into seven: from the beginning to the request constitutes six sections, and the Section on Preaching encompassing all ten is the seventh. Or it is divided into eight: distinguishing the subsequent Section on the Benefits of the Bhūmis from the preceding, thus making eight. Or into nine: dividing the Section on Images as the eighth, and the Section on Benefits as the ninth. Or into ten: adding its verses. These ten in sequence have three meanings: first, in terms of the aspects of transformation, they collectively serve to initiate preaching; second, in terms of the intent of transformation, they collectively serve to reveal realization; third, in accordance with the essential doctrine, realization and teaching are both distinguished. First, initiating preaching: as the Tathāgata is about to preach, he first records the time and place, manifests signs to gather the assembly, and initiates what is to be preached, taking this as the prologue. The prologue having been established, being about to preach for the assembly, at that time Vajragarbha silently enters samādhi, revealing that his own realization can preach for the assembly, and also in order to receive empowerment. Next, second, clarifying the Section on Samādhi: because of entering samādhi, the Buddhas of the ten directions praise him and bestow power. Next, third, clarifying its Section on Empowerment: having obtained the holy power, he wishes to preach for the assembly; but since samādhi has no speech, he should arise from quiescence. Next, fourth, clarifying its Section on Arising: having arisen from samādhi, he summarily proclaims the characteristics of the bhūmis to initiate the subsequent extensive preaching. Next, fifth, clarifying its Fundamental Section: yet in that fundamental section, he summarily preaches the names of the bhūmis without extensive distinction; the great assembly, thirsting and looking up, hearing the names desires the meaning, and mutually addresses requests. Next, sixth, clarifying its Section on Request: the assembly having requested, he properly presents it extensively. Next, seventh, revealing its Section on Preaching: up to the ten bhūmis is also generally called preaching; since preaching the Dharma is difficult to understand, it should be revealed through similes. Next, eighth, clarifying the Section on the Images of the Bhūmis: the preaching having finished, one should reveal the Dharma's superior benefits to encourage faith and dissemination. Next, ninth, clarifying the Section on the Benefits of the Bhūmis: having expounded in prose in detail, it should be summarized with verses to make it easy to accept and uphold. Next, tenth, clarifying the Verses. Second, revealing realization: the intent of transformation centrally aims to reveal realization, wherein the first section reveals the prologue of realization, and the subsequent nine directly reveal the characteristics of realization. Among the nine, the first three reveal realization in terms of signs; the next four reveal realization in terms of speech; the next one reveals realization in terms of benefits; the last one restates the virtues of realization. Among the first three, the first, the Section on Samādhi, relies on entering to reveal realization; the second, the Section on Empowerment, relies on empowerment to reveal the aspect of attaining realization—the Di lun states: "Why is empowerment bestowed? Because of obtaining the Dharma of the Mahāyāna Radiance Samādhi"; third, relying on emerging to reveal quiescence; preaching must arise, which reveals that what was entered is quiescence free from speech—the Di lun states: "In samādhi there is no speech, therefore one must arise." Among the next four, first, the Fundamental Section summarily preaches to reveal realization; second, the Section on Request sweeps away signs to reveal quiescence; preaching and images rely on signs to express virtue: the Section on Preaching relies on cultivation to express virtue, the Section on the Images of the Bhūmis borrows similes to reveal virtue, and the Section on the Benefits of the Bhūmis regards the beings gathered and transformed to reveal the benefits of the bhūmis—hence the Di lun states: "Through obtaining the power of the Dharma, the earth shook and flowers rained down," and so forth; the verses are understood accordingly. Third, in accordance with the essential doctrine, realization and teaching are both distinguished: the first is its prologue; the latter nine directly reveal the aspects of realization and teaching, wherein the first enters samādhi to reveal correct realization, and the latter eight in sequence clarify arising speech to reveal teaching, distinguished identically to the first gate. Furthermore, it can be divided into ten in accordance with the differences of the bhūmis. Or it is divided into forty-eight: the first bhūmi and the tenth each have eight sections, the second bhūmi has two sections, the third, fourth, and ninth each have four sections, the fifth and sixth each have three sections, the seventh bhūmi has five sections, and the eighth bhūmi has seven sections, thus combining to make forty-eight. Question: The treatise says: "Those encompassed by the first bhūmi have eight sections, just as the Introductory Section and so forth are the introduction to the ten bhūmis." Why does the treatise master judge them as included within the first bhūmi? Answer: The Di lun's division of the text has four paradigms of encompassing: First, the paradigm of the latter encompassing the former: because the former introduction and so forth are immediately adjacent to the first bhūmi that follows, the subsequent first bhūmi encompasses the preceding introduction and so forth, and thus it is named as encompassed by the first bhūmi; yet in reality, the introduction and so forth belong to the ten bhūmis, not solely to the first. Second, the paradigm of the former encompassing the latter: because the Section on Images and the Section on the Benefits of the Bhūmis are immediately adjacent to the preceding Dharmameghā-bhūmi, the preceding Dharmameghā encompasses the subsequent; yet in reality, those two belong to the ten bhūmis, not solely to Dharmameghā. Third, the paradigm of dividing the text in accordance with its specific aspect: meaning not encompassing the former or latter, as with the intermediate bhūmis, either two sections, three sections, etc., all encompassed in accordance with their specific aspects. Fourth, the paradigm of revealing that the bhūmis completely encompass [all]: meaning revealing that the ten bhūmis are the Dharma of dhāraṇī; therefore, dividing the texts of the various bhūmis, altering the disposition, setting aside or establishing, concealing or revealing, moving forward or backward, each single bhūmi possesses forty-eight sections. Just as the Introductory Section and so forth, since they are completely encompassed by the first bhūmi, one knows that they can also belong to the encompassment of the second bhūmi, and the other bhūmis are likewise by analogy. The division of the text of the other bhūmis is entirely present in the first; thus one can infer accordingly. Within the ten kinds of bhūmis, there are four hundred and eighty sections in total, as is known. Second,