華嚴經內章門等雜孔目章 3.14

3.14

證教者，即約因果二分說二大也。因分者是教大，果分者是義大。所以約果說義大，為果是所剋之位，義大是所證之法義，位相似故約之以顯。所以約因明教大者，因是能生之位，教是能目方便，義位相似故約顯之。教證二分德量非小，故名為大。證分絕言，是發趣者究竟所歸，故名為義。教大者，有其三種：一因成就大、二因漸成就大、三教說修成就大。因成就大者，《地論》偈言「慈悲及願力，因此剋證故」，名為因大，位在地前。因漸成就大者，偈言「漸次故」，漸者說聞思慧等次第，乃至能生出世間智因故。何者教說修成就大？有二種：一滿足修、二觀修。滿足修者，偈言「非心境故」，非心境者，此句示現聞思慧等雜境界處唯是智因，能生出世間智，而此不能滿彼出世間智地。偈言「智滿如淨心故」，如出世間清淨心，能滿彼智地故。觀修者，偈言「是境界難見難說，自心知，我承佛力說，咸共恭敬聽。」此偈顯何義？是境界難見，自心清淨可見，此境界不可說。如是教說修成就已，餘偈義可知。此義通三乘，小乘中則無。何以故？小乘義中但說教故。一乘圓教，若約見聞，則不得分教義二大；若約普賢解行證義，即說有其教義二大。若將見聞對普賢證，亦得可言見聞是教大、普賢證義是義大，可準知之。

Regarding realization and teaching, this refers to expounding the two greatnesses in terms of the two divisions of cause and fruit. The causal division is the greatness of teaching; the fruit division is the greatness of meaning. The reason the greatness of meaning is spoken of in terms of the fruit is that the fruit is the stage attained, and the greatness of meaning is the dharma-meaning realized; because their stages are similar, it is revealed in terms of it. The reason the greatness of teaching is clarified in terms of the cause is that the cause is the stage capable of generating, and the teaching is the skillful means capable of designating; because their meaning-stages are similar, it is revealed in terms of it. The measure of virtue in both the teaching and realization divisions is not small, and hence they are called 'great'. The realization division transcends words and is the ultimate destination to which those who set out return, hence it is called 'meaning'. The greatness of teaching has three types: first, the greatness of causal accomplishment; second, the greatness of gradual causal accomplishment; third, the greatness of the accomplishment of cultivation expounded in the teaching. Regarding the greatness of causal accomplishment, the verse in the *Daśabhūmika-śāstra* says, 'Compassion, kindness, and the power of vows, through these one attains realization'; this is called the causal greatness, its stage being before the bhūmis. Regarding the greatness of gradual causal accomplishment, the verse says, 'Because of gradual sequence'; 'gradual' speaks of the sequence of wisdom from hearing, thinking, and so on, up to being the cause capable of generating supramundane cognition. What is the greatness of the accomplishment of cultivation expounded in the teaching? There are two types: first, cultivation of fulfillment; second, cultivation of contemplation. Regarding the cultivation of fulfillment, the verse says, 'Because it is not an object of mind.' 'Not an object of mind': this phrase indicates that the mixed spheres of wisdom from hearing, thinking, and so forth are solely causes of cognition, able to generate supramundane cognition, yet they cannot fulfill that supramundane cognitive ground. The verse says, 'Because cognition is fulfilled like a pure mind'; just as the supramundane pure mind is able to fulfill that cognitive ground. Regarding the cultivation of contemplation, the verse says, 'This realm is difficult to see and difficult to speak of; known by one's own mind, I expound it relying on the Buddha's power; may all listen together with reverence.' What meaning does this verse reveal? This realm is difficult to see; with one's own mind pure it can be seen; this realm cannot be spoken of. Having thus accomplished the cultivation expounded in the teaching, the meaning of the remaining verses may be known. This meaning applies to the Triyāna, but does not exist in the Hīnayāna. Why is this? Because in the meaning of the Hīnayāna, only teaching is expounded. In the Ekayāna perfect teaching, if considered in terms of seeing and hearing, one cannot distinguish the two greatnesses of teaching and meaning; if considered in terms of Samantabhadra's understanding, practice, and realized meaning, then it is said that there are the two greatnesses of teaching and meaning. If one pairs seeing and hearing against Samantabhadra's realization, it can also be said that seeing and hearing are the greatness of teaching, and Samantabhadra's realized meaning is the greatness of meaning; this may be known by analogy.