新華嚴經論 16.24

16.24

五隨文解義者，於此一品經，義分為二：一長科當品、二隨文解義。一長科當品者，於此一品中長科為十四段。一「爾時文殊師利」已下兩行頌，是文殊師利請說發菩提心功德分。二「爾時賢首菩薩以偈答曰」已下有七百一十四行頌，是賢首菩薩答。末後三行半經，明說頌感諸佛許可。三從初「善哉仁者應諦聽」已下八行頌，明發心功德廣大難量，隨力少說分。為明菩提心不可以邊際量故，功德還當如是故。四「菩薩發意求菩提」已下六行頌，明初發心所因分。五「深心信解常清淨」已下十八行頌，明信三寶增益分。六「若常信奉於諸佛」已下九十五行頌，明增進修行獲果分。七「菩薩勤修大悲行」已下一百五十一行頌，明菩薩得果行悲教化眾生，及興供自在分。八從「有勝三昧名安樂」已下有一百六十行頌，明放光明因果分。九「如是等比光明門」已下二十行頌，明光出處及光差別分。十從「有勝三昧能出現」已下八十一行頌，明三昧自在分。如此同異無礙自在大方網三昧門，入出隱現同時自在者，隨眾生業異，所見差別，諸佛得道自在故、隨眾生業自在故。然如來心無作性、智隨影應，無去來性而可取捨，如響應聲喻，如水潛流隨諸卉木各滋生喻，如春陽生草木喻，如水養魚龍喻，如地所生草木喻，如火成食喻，如風發生所益眾生長短壽生喻。以喻思之，以智照之，執繫情亡。任真之智本合如是，為執繫故，設得一分出世道果，亦不能為大自在故。十一從「一切如來咸共說」已下有一百五十八行頌，明舉二十喻況說分。十二從「第一智慧廣大慧」已下有十四行頌，明信佛智慧自欲同智難信分。十三從「十剎塵數眾生所」已下有四行頌，明信樂誦持得福分。十四「時賢首菩薩」已下三行半經，明賢首菩薩所說法門，威感十方諸佛摩頂許可分。二隨文解義者，文自具明，不煩更釋。幽隱難知者，方可解之。已前總明以果成信竟，入真實證。如下昇帝釋天宮說十住法門，是此一會〈昇須彌山頂品〉是序分，餘五品經正說分，至〈明法品〉末後動地雨華是流通分。

Fifth, as for explaining the meaning following the text: for this single chapter of the sūtra, the meaning is divided into two parts: first, a general breakdown of this chapter; second, explaining the meaning following the text. First, as for the general breakdown of this chapter: within this single chapter, it is broadly divided into fourteen sections. (1) From "At that time, Mañjuśrī" downward, the two verses are the section where Mañjuśrī requests the teaching on the merit of generating the bodhicitta. (2) From "At that time, the Bodhisattva Bhadraśrī answered in verse saying" downward, there are 714 verses, which are the Bodhisattva Bhadraśrī's reply. The last three and a half lines of the sūtra clarify that spoken verses elicited the approval of all the Buddhas. (3) From the initial "Excellent, O noble one, you should listen attentively" downward, the eight verses are the section clarifying that the merit of generating the mind is vast and difficult to measure, and is spoken of briefly according to capacity; this is to clarify that because the bodhicitta cannot be measured by boundaries, its merit must likewise be so. (4) From "The bodhisattva generates the intent to seek bodhi" downward, the six verses are the section clarifying that which causes the initial generation of the mind. (5) From "With deep mind, faith and understanding are ever pure" downward, the eighteen verses are the section clarifying the increase of faith in the Three Jewels. (6) From "If one constantly believes in and honors all the Buddhas" downward, the ninety-five verses are the section clarifying advancing in practice and obtaining the fruits. (7) From "The bodhisattva diligently cultivates practices of great compassion" downward, the 151 verses are the section clarifying that the bodhisattva attains the fruit, practices compassion to teach and transform sentient beings, and creates offerings with mastery. (8) From "There is a supreme samādhi named Joy" downward, there are 160 verses, which are the section clarifying the cause and fruit of emitting radiant light. (9) From "Such gates of radiant light as these" downward, the twenty verses are the section clarifying the sources of the light and the distinctions among the lights. (10) From "There is a supreme samādhi capable of manifesting" downward, the eighty-one verses are the section clarifying the mastery of samādhi. Such samādhi gates of the vast net, which are mutually identical yet different without obstruction and sovereign, whose entering and arising, concealing and appearing are simultaneous and sovereign: this is because according to the differences in sentient beings' karma, what is seen differs; it is because all Buddhas possess mastery in attaining the Way, and because sentient beings' karma has mastery. Yet the Tathāgata's mind is unconditioned, his wisdom responds like an echo or shadow, having no nature of coming or going to be accepted or rejected. It is like the analogy of an echo responding to a sound; like the analogy of water flowing secretly underground, nourishing all grasses and trees so each flourishes; like the analogy of the spring warmth bringing forth vegetation; like the analogy of water nourishing fish and dragons; like the analogy of vegetation born of the earth; like the analogy of fire cooking food; like the analogy of wind blowing, benefiting sentient beings with long or short lives. If one contemplates this through analogies and illuminates it with wisdom, grasping and emotional attachments will perish. The wisdom that accords with reality is originally thus; because of grasping and attachments, even if one attains a fraction of the supra-mundane fruit of the Way, one still cannot attain great mastery. (11) From "All Tathāgatas together proclaim" downward, there are 158 verses, which are the section clarifying the presentation of twenty analogies to illustrate the teaching. (12) From "The foremost wisdom, the vast wisdom" downward, there are fourteen verses, which are the section clarifying the difficulty of believing that by having faith in the Buddha's wisdom, one desires oneself to be equal in wisdom. (13) From "In the presence of sentient beings as numerous as the dust motes of ten lands" downward, there are four verses, which are the section clarifying the attainment of blessings through faithful joy in reciting and upholding [the text]. (14) From "At that time, the Bodhisattva Bhadraśrī" downward, the three and a half lines of the sūtra are the section clarifying that the Dharma-gate taught by the Bodhisattva Bhadraśrī, through its majestic power, inspired the Buddhas of the ten directions to rub his crown and give approval. Second, as for explaining the meaning following the text: the text itself is complete and clear, so there is no need to explain it further. Only that which is obscure and difficult to know will be explained. The above has comprehensively clarified the completion of faith through the fruit, leading into true realization. Below, ascending to the palace of the god Śakra to teach the Dharma-gate of the ten abodes: of this assembly, the "Chapter on Ascending to the Peak of Mount Sumeru" is the introductory section, the remaining five chapters are the main doctrinal section, and from the end of the "Chapter on Clarifying the Dharma," the shaking of the earth and the rain of flowers constitute the transmission section.