大方廣佛華嚴經疏 3.11

3.11

第七部類品會者，既知旨趣沖深，未審能詮文言廣陜。於中有四：一彰本部、二顯品會、三明支類、四辯論釋。初中，性海之詮常說遍說，言窮法界難可限量。今自陜之寬略為十類：一略本經，即今所傳八十卷本，及舊譯六十卷，皆是十萬偈中之略，譯未盡故。二下本經，謂摩訶衍藏，是文殊師利與阿難海於鐵圍山間結集此經，收入龍宮。龍樹菩薩往龍宮，見此《大不思議經》有其三本，下本有十萬偈，四十八品。龍樹誦得流傳於世，故《智度論》名此為不思議經，有十萬偈。梁《攝論》中名百千經。《西域記》說遮拘槃國有此具本。三中本經，即彼所見，有四十九萬八千八百偈，一千二百品。四上本經，即彼所見，有十三千大千世界微塵數偈，一四天下微塵數品。此上二本，非閻浮提人心力能持，故不傳之。五《普眼經》，即海雲所持，以大海量墨、須彌聚筆書此普眼法門一品中一門、一門中一法、一法中一義、一義中一句不得少分，何況能盡，但是入深法界菩薩陀羅尼力之所能持。已下諸經，並非凡力能受。六同說經，謂約一類須彌山形世界，遍於虛空容毛端處，以言聲說無有窮盡。如〈不思議法品〉云「如一佛身，以神通力轉如是等差別法輪，一切世法無能為喻。如是盡虛空界一一毛端分量之處，乃至一一化身，皆如是說，音聲文字句義一一充滿法界」等。又〈阿僧祇品〉云「光中見佛不可說，佛所說法不可說」，乃至「於彼一一修多羅，分別法門不可說」等。此意但約一類音聲說法已不可結集，豈下位能持。七異說經，謂樹形等世界既異，其中眾生報類亦別，如來於彼現身立教施設不同，不可定其色與非色、言非言等，則部類難量。八主伴經，謂遮那所說雖遍法界，然與諸佛互為主伴。如說十住時，十方來證，皆言我國皆說等，則前七經皆有主伴。九眷屬經，謂餘根器不能聞此通方之說，隨宜說教令入此門，皆為此經勝方便故，名為眷屬。故下經云「普眼修多羅，以佛剎微塵數修多羅為眷屬」等，則前八皆有眷屬。十圓滿經，謂此上諸本總融為一無盡大修多羅海，隨一會一品一句一文，皆攝一切無有分限，故〈現相品〉云「毘盧遮那佛，願力周法界，一切國土中，恒轉無上輪」等，故七十三中名圓滿因輪，此之謂也。

Seventh, the divisions, texts, chapters, and assemblies: having understood that the essential purport is profound and deep, it is not yet known whether the expressing texts and words are broad or narrow. Herein there are four points: first, to display the root texts; second, to reveal the chapters and assemblies; third, to clarify the branches and similar works; fourth, to distinguish the treatises and commentaries. Under the first, the expressions of the ocean of nature are constantly spoken and universally spoken; words exhaust the dharmadhātu and can hardly be measured. Now, proceeding from the narrow to the wide, they are briefly classified into ten types: First, the abridged root sūtra, which is the eighty-fascicle version transmitted today and the old sixty-fascicle translation, both of which are abridgments of the hundred-thousand-verse text, as the translation was not complete. Second, the lower root sūtra, which refers to the Mahāyāna treasury compiled by Mañjuśrī and the ocean that is Ānanda between the Iron Enclosing Mountains and gathered into the dragon palace. When Bodhisattva Nāgārjuna went to the dragon palace, he saw that this Great Inconceivable Sūtra had three recensions; the lower recension had a hundred thousand verses and forty-eight chapters. Nāgārjuna memorized it and circulated it in the world; hence the Da zhidu lun calls this the Inconceivable Sūtra of a hundred thousand verses. In the Liang Mahāyānasaṃgraha it is called the Hundred-Thousand-Verse Sūtra. The Xiyu ji states that the kingdom of Cakoka possessed this complete recension. Third, the middle root sūtra, which was what he saw there consisting of 498,800 verses and 1,200 chapters. Fourth, the upper root sūtra, which was what he saw there consisting of as many verses as the paramāṇus of thirteen trichiliocosms and as many chapters as the paramāṇus of one universe with four continents. These upper two recensions could not be retained by the mental capacity of people in Jambudvīpa, and so were not transmitted. Fifth, the Samantacakṣuḥ Sūtra, which was retained by Sāgaramegha: even if one used an ocean of ink and a Sumeru-sized heap of brushes, in trying to write down of this Samantacakṣuḥ dharma-door a single approach within one chapter, a single teaching within one approach, a single meaning within one teaching, and a single sentence within one meaning, one could not record even a minute fraction, let alone exhaust it; it can only be retained by the dhāraṇī power of bodhisattvas who have entered the deep dharmadhātu. All sūtras below this cannot be received by ordinary human power. Sixth, the sūtra spoken identically, which refers to worlds shaped like Mount Sumeru in which, throughout all empty space to the extent of a hair's tip, [the teaching] is spoken by sounds without end. As the chapter 'Inconceivable Dharmas' says: 'Just as a single body of a Buddha uses supernatural powers to turn such manifold wheels of the Dharma, to which no worldly phenomena can serve as an analogy, so in every space the size of a hair's tip throughout the entire realm of empty space, and even in every transformation body, it is spoken in this way, with sounds, letters, phrases, and meanings each filling the dharmadhātu,' and so forth. Furthermore, the chapter 'Asaṃkhyeya' says: 'Within the light, the Buddhas seen are ineffable, and the Dharmas spoken by the Buddhas are ineffable,' up to: 'in each of those sūtras, the discriminated dharma-doors are ineffable,' and so on. This meaning only concerns the preaching of Dharma by one category of sounds, which is already impossible to compile—how then could those of lower stations retain it? Seventh, the sūtra spoken differently: since worlds shaped like trees and the like are different, the types of karmic retribution of the sentient beings within them are also distinct; the Tathāgata manifests bodies, establishes teachings, and makes pedagogical arrangements there differently, and one cannot delimit them to form and non-form, speech and non-speech, and so on; thus its divisions and categories can hardly be measured. Eighth, the sūtra of master and retinue: although what is spoken by Vairocana pervades the dharmadhātu, he and the other Buddhas mutually serve as master and retinue. Just as when the ten abodes were spoken, [Buddhas] came from the ten directions to bear witness, all saying, 'In my land, this is also spoken,' and so forth, so the preceding seven sūtras all have master and retinue. Ninth, the sūtra of attendants: when other capacities cannot hear this comprehensive discourse, teachings are given according to suitability to cause them to enter this portal; because they are all supreme expedients for this sūtra, they are called attendants. Hence the sūtra below says: 'The Samantacakṣuḥ Sūtra has as its attendants sūtras as numerous as the paramāṇus of a Buddha-kṣetra,' and so on; thus the preceding eight all have attendants. Tenth, the sūtra of perfect consummation: all the above recensions completely fuse into a single endless ocean of the great sūtra; any single assembly, single chapter, single phrase, or single sentence subsumes all without limitation. Hence the chapter 'Manifesting the Signs' says: 'The power of Vairocana Buddha's vows pervades the dharmadhātu; / In all Buddha-lands / He constantly turns the unsurpassed wheel,' and so forth; thus in fascicle seventy-three it is called the wheel of complete causes, which is what this refers to.