大方廣佛華嚴經疏 4.2

4.2

第十別解文義者，然此經文富義博、勢變多端，況一義一文包攝法界，是以古德明十例科判，欲顯難思。其第一名本末部類，但顯此經無盡，非科今文。前已具明，故今略之。加前後鉤鎖，亦有十例：一本部三分科、二問答相屬科、三以文從義科、四前後襵疊科、五前後鉤鎖科、六隨品長分科、七隨其本會科、八本末大位科、九本末遍收科、十主伴無盡科。初本部三分者，謂序、正、流通。初品為序分，〈現相品〉下為正宗。流通有無，古有七釋：一光統律師，以〈法界品〉為流通，由入法界廣無邊故。二隋遠法師，以〈法界品〉內善財下屬流通，寄人顯法故。三裕法師，以〈法界品〉後偈為流通，以歎德無盡故。四有云：末後二頌為流通，以結說無盡，歎益勸修故。五或云：經來未盡，故無流通。六或云：以餘眷屬經為此流通，以彼是此所流出故。七或云：此經總無流通，以法無盡、說無休息故，故諸會各無流通，不同《大般若》諸會皆有流通故。此上七解各是一理，而前六皆有，第七獨無。若義會之，應成四句：一有序正、無流通，如第七。二唯正宗、無二分，由自初暨後，皆顯玄微並悟物故。初雖列眾而歎佛德，後雖寄人有修相故。三具三分。四俱不可說，即言亡言故，約義包含，不可局取。今依具三以分。三分之興，彌天高判，冥符西域，今古同遵。所以三者，夫聖人設教必有其漸，將命微言先彰由致，故受之以序分；由致既彰，當機受法，故受之以正宗；正宗既陳，務於開濟，非但篤於時會，復令末葉傳芳，永耀法燈明明無盡，故受之以流通。非唯一部，當會當品等皆容有之，故依三也。雖六解皆通，今依第二，以寄人進修，示物有分，流通相故。故慈氏云「若有敬慕心，亦當如是學。」初之一解，令正宗中闕於證入。第三但屬善財之一相故。末後二偈，但結偈中佛德，非通一部。十行等末，類有此偈。經來未盡，未必在後，眷屬流通但約義故，故依遠公。

Tenth, regarding the distinct explanation of the text and its meaning: Now, this sūtra's text is rich and its meaning broad, with manifold shifts in momentum; moreover, a single meaning and a single passage encompasses the entire dharmadhātu. For this reason, past masters explained ten types of structural outlines (kepan), desiring to reveal its unfathomableness. The first of these is named 'the branches and the root, classes and sections,' which merely reveals that this sūtra is inexhaustible and is not an outline of the present text. As this has already been fully explained above, it is now omitted. Adding interlocking connections before and after, there are likewise ten types:
First, the outline of the three divisions of the root text.
Second, the outline of the mutual correspondence of questions and answers.
Third, the outline that arranges the text according to its meaning.
Fourth, the outline of folding and layering front to back.
Fifth, the outline of interlocking connections before and after.
Sixth, the outline of continuous division according to chapters.
Seventh, the outline according to its original assemblies.
Eighth, the outline of the major stations of the root and branches.
Ninth, the outline that comprehensively gathers the root and branches.
Tenth, the outline of the inexhaustible host and companions.

First, regarding the three divisions of the root text: this refers to the preface, the main body, and the dissemination. The first chapter is the preface division, and from the 'Chapter on Manifest Marks' onward is the main body. Regarding whether there is a dissemination section or not, the ancients had seven interpretations:
1. The Vinaya Master of Guangtong took the 'Dharmadhātu Chapter' as the dissemination, because entering the dharmadhātu is vast and boundless.
2. Dharma Master Yuan of the Sui took the section under Sudhana within the 'Dharmadhātu Chapter' as belonging to the dissemination, because it lodges the manifestation of the Dharma in a person.
3. Dharma Master Yu took the gāthās at the end of the 'Dharmadhātu Chapter' as the dissemination, because they praise the inexhaustibility of virtues.
4. Some say: The final two verses are the dissemination, because they conclude with the inexhaustibility of the teaching, praise the benefits, and encourage cultivation.
5. Or some say: Since the sūtra as transmitted [to China] is incomplete, there is no dissemination.
6. Or some say: The other attendant sūtras serve as this sūtra's dissemination, because they flowed forth from it.
7. Or some say: This sūtra completely lacks a dissemination, because the Dharma is inexhaustible and its preaching never ceases; hence none of the assemblies has a dissemination, unlike the *Mahāprajñāpāramitā-sūtra* where all assemblies have a dissemination.

Each of the seven interpretations above has its own rationale; the first six all posit [a dissemination], whereas the seventh alone holds there is none. If reconciled through their meaning, they should form four propositions:
1. There are the preface and main body, but no dissemination, as in the seventh.
2. There is only the main body, with neither of the other two divisions, because from beginning to end it reveals what is profound and subtle and awakens sentient beings; although the beginning lists the assembly and praises the Buddha's virtues, and the end lodges [the teaching] in a person, there are marks of cultivation throughout.
3. It possesses all three divisions.
4. Both [existence and non-existence] are ineffable, because words are transcended through words themselves, and when considered as comprehensively containing all meanings, it cannot be rigidly limited.

Here we divide it by relying on its possessing all three. The emergence of the three divisions was elevatedly judged by Daoan, in dark accord with the Western Regions, and observed in common by both past and present. As for why there are three: When a sage establishes a teaching, it necessarily has a gradual course. About to announce profound words, he first clarifies the cause and circumstance; hence it is received with the preface division. The cause and circumstance having been clarified, the targeted audience receives the Dharma; hence it is received with the main body. The main body having been set forth, the concern is to liberate and benefit; not only earnest toward that contemporary assembly, but also making its fragrance transmit to posterity, forever illuminating the lamp of the Dharma in endless brilliance; hence it is received with the dissemination. This is not only for the entire scripture as a single work; the individual assemblies, the individual chapters, and so forth may all contain them, and hence we rely on the threefold division. Although all six interpretations are admissible, we now rely on the second, because lodging advance in cultivation in a person shows that beings have a share [in realization], which is the mark of dissemination. Therefore Maitreya said, 'If there are those who have a heart of reverence and admiration, they should also learn thus.' The first interpretation makes the main body lack realization and entry. The third only pertains to a single mark of Sudhana. The final two verses only conclude the Buddha's virtues in that verse section, and do not apply to the entire scripture. Verses such as these are similarly found at the end of the Ten Practices and so on. That the transmitted sūtra is incomplete does not necessarily mean [the missing part] lies at the end; and the attendant sūtras as dissemination is merely based on conceptual interpretation. Therefore we follow Master Yuan.