花嚴經關脈義記
Huayan Sutra: Key Points and Essential Meanings
夫以三乘漸次究之者可測其津涯。一乘圓融尋之者莫知其源底。良以稱性之說窮法界而遍十方。無盡之談周剎海而該九世。重重互現本末異而參差。轉轉相由主伴分而交映。卷則一言無外。聲聞掩視聽於中延。展則塵算難知。文殊仰進推於後位。豈凡情之測非淺識之能思。但起聽習數年彌增愛樂。依傍師訓有少見聞故。私記為篇名為關脈義記也。今略斷簡此經。上下文意乃有多勢不同。且以四勢明之。餘者准思取解。言四勢者。一展轉無盡勢。二卷攝相無勢。三卷展無礙勢。四問答取之文勢。第一展轉無盡者。復有二門。一展一為多。二類結成本。第一展一為多者。創展取清淨法界。為理智兩門。即開菩提涅槃之異。又理開體用。即題中大方廣三字是也。又智分因果。即題中佛花嚴三字是也。即總以名而貫穿得成詮表。即題中經之一字是也。然統前括後而有七字差別。合為一部經題目也。又展此題目以為第一會。於中五海等是理。十智等是智。依正兩報為果。莊嚴童子為因。今即理智因果並彰。所以展成一會。總為所信之果會也。又展此一會為後七會。於前因中。別開信解行願證及會信解等不同。以為六會。總為能信之因會也。以一一會信解皆有所信果故。是故通前總有七个會也。以能信等法皆託境而生非自起故。又能此信等法滿已必證入法界故。有第八為所證入會也。以信等法皆證入法界方究竟故。言別開信等及會解等不同者。即從前第二會終盡第六會。通明信等五位。即總是因行造修。第七第八別明行證。即理智冥契。此就解行證趣不同。即總分為八个會也。又於證中。自分為五十五會。即第八會中。初從文殊終至末後普賢是也。以證依人顯法界德故。即通前後總有六十三會也。以解行證等同時無前後故。又展一一知識會。即無盡重重會。如仙人執手令善財見不可說不可說微塵等會也。又下文云。於普門國見三千大千世界微塵等諸善知識。此等即為無盡重重會也。當如文知之。既一知識所如是重重。餘亦准之。又展不可說不可說會。遍諸異類同類微塵毛道菩薩主伴重重等世界。總通本末會故。即為無極重重會也。准經結通文思之。
Those who investigate gradually through the three vehicles can fathom their shores. Those who seek through the one vehicle’s perfect interpenetration cannot know its source and depths. Indeed, teachings that accord with true nature exhaust the Dharma-realm and pervade the ten directions. Discourses without end encompass seas of lands and span the nine ages. Layer upon layer they mutually appear—root and branches distinct yet interwoven. Turning and interdepending, host and companion separate yet reflect one another. Rolled up, a single word leaves nothing outside—voice-hearers cover their eyes and ears within. Unrolled, even dust-motes’ calculations are hard to know—Mañjuśrī gazes upward, advancing through later stages. How could ordinary feelings fathom this? It is not shallow awareness that can conceive it. Yet, having listened and studied for years, my affection and joy only grew. Relying on my teacher’s instruction, I gained a little insight. Thus, I privately recorded it as a chapter, naming it *Notes on the Key Threads of Meaning*.
Now, I shall briefly analyze this sutra. The meaning of its context has many different aspects. I will clarify them using four aspects; the rest can be understood by analogy. The four aspects are: 1. The aspect of endless unfolding and interturning. 2. The aspect of rolling up and including, with appearances as nothing. 3. The aspect of rolling up and unfolding without obstruction. 4. The aspect of dialogue, drawing meaning from the text.
**First, the aspect of endless unfolding and interturning.** This further has two approaches: A. Unfolding one into many. B. Summarizing and concluding the basis.
**A. Unfolding one into many** begins by unfolding the pure Dharma-realm into two gates: principle and wisdom. This opens the distinction between bodhi (awakening) and nirvāṇa (extinction). Further, principle opens into essence and function—these are the three characters *Da Fang Guang* (Great, Vast, and Broad) in the title. Wisdom divides into cause and result—these are the three characters *Fo Hua Yan* (Buddha, Flower, and Adornment) in the title. Thus, the whole is strung together by name to form an expression—this is the character *Jing* (sutra) in the title. Yet, encompassing what precedes and follows, there are seven characters of distinction, combined to form the title of the entire sutra.
Further, unfold this title to form the first assembly. Within it, the five oceans, etc., represent principle; the ten wisdoms, etc., represent wisdom. The two retributions—environment and beings—are the result; the adornment of the youth is the cause. Here, principle, wisdom, cause, and result are all revealed together, thus unfolding into one assembly, which overall is the assembly of the result to be believed in.
Further, unfold this one assembly into the later seven assemblies. Within the preceding cause, separately open faith, understanding, practice, vow, realization, and the assembly of faith and understanding, etc., as distinct, forming six assemblies. Overall, these are the assemblies of the cause capable of faith. Because each assembly of faith and understanding has the result to be believed in, altogether there are seven assemblies.
Because the dharmas such as capable faith rely on conditions to arise and do not arise on their own, and because when these dharmas such as faith are fulfilled, they must realize entry into the Dharma-realm, there is an eighth assembly as the assembly of realization and entry. This is because dharmas such as faith only reach completion when they realize entry into the Dharma-realm.
Speaking of separately opening faith, etc., and the assembly of understanding, etc., as distinct: From the end of the second assembly through the sixth assembly, faith and the other five stages are generally explained—all are causal practices cultivated. The seventh and eighth assemblies separately clarify practice and realization—principle and wisdom merge in mystery. Based on differences in understanding, practice, realization, and orientation, they are divided into eight assemblies.
Further, within realization itself, it is divided into fifty-five assemblies—from Mañjuśrī at the beginning to the final Samantabhadra in the eighth assembly. Because realization relies on persons to reveal the virtues of the Dharma-realm, altogether there are sixty-three assemblies. Because understanding, practice, and realization are simultaneous, without before or after.
Further, unfold each assembly of wise advisors into endless, layered assemblies. As when the immortal took Sudhana’s hand and made him see unspeakable, unspeakable dust-mote assemblies, and as the text below says: “In the country of Universal Gate, he saw as many wise advisors as dust-motes in three thousand great-thousand worlds.” These are the endless, layered assemblies. Understand them according to the text. Since one wise advisor’s assembly is like this, layered without end, the others are analogous.
Further, unfold unspeakable, unspeakable assemblies, pervading all kinds of worlds—different and same categories, dust-motes, hair-tips, bodhisattvas as hosts and companions, layered without end—all connecting root and branch assemblies. Thus, they become the assemblies of limitless layering. Reflect on this by analogy with the sutra’s concluding and connecting passages.
第二類結成本者。即展前無盡重重之會。通十方徹三際盡同類異類等世界微塵等一一重重(具十)會一一說十顯無盡故。即總略結此等會目為下本。有十萬偈也。又展此下本。盡同類異類等世界盡十方各盡同類異類等世界遍法界盡同類異類世界微塵等剎一一重重(具十)說十表無盡及主伴重重故。總略結此說目為中本。有四十九萬八千八百偈也。又展此中本。盡一切同類異類一切世界等盡一切十方盡一切同類異類世界等一切世界等一切重重(具十)及一切主伴重重據本門中一切重重(具十)本門及主伴重重說故。復總略結此說為上本。有十三千大千世界微塵數偈也。又展此上本。盡一切重重(具十)十方盡一切重重(具十)三世盡一切重(具十)同類異類世界盡一切重重(具十)微塵毛道盡一切重重(具十)本門中一切重重(具十)本門內及主伴一切重重(具十)內等重重(具十)一切轉轉說故。即總略結此一切一切重重(具十)說為無盡重重(具十)說為廣本也。故下文云。以大海等墨須彌山聚筆。書寫此經一一品乃至一一句中義味。猶不能盡。廣如經說。一品既爾。餘品及主伴既爾。一切品及主伴亦然。一切品及主伴既爾。餘一切重重(具十)品及主伴亦然。既一切重重(具十)品及主伴既爾。一一文句味重重(具十)及主伴亦然。一一文句味及主伴既爾。即所依之處重重(具十)及主伴重重亦然。此即不可知其分齊。非言說筆墨之所能顯也。此則遍無盡重重(具十)十方法界微塵毛端等一一(具十)重重及主伴無盡一切重重之極說也。若據此說。有無盡重重(具十)及主伴眷屬一切重重(具十)本也。准經結文知之。故經云。若欲具足演說一句法。於阿僧祇劫不可盡等。准因陀羅喻思之。總結為普眼重重(具十)會也。如是等展轉盡無極之重重(具十)說也。餘本門中重重(具十)本門。及本門中重重(具十)門盡未來過去既在。並同體異體相即相入及相攝等同時重重(具十)准以知之。故經云。不可說劫猶可盡說。不可說不可盡。及果海不可說者。是此義也。是即十佛圓融之會也。然此展轉盡無窮之極說者。皆從最清淨法界所流。即是無差別之差別也。故論云。無不從法身流等。唯以思之。上來且據一勢。就可結集及可顯說。如是更有餘多勢及餘多本。現說常說不可顯其分齊及可知者。准以類知。如性起品說思之。
The second type is the condensed version. It expands upon the preceding endless, layered assemblies, reaching throughout the ten directions and penetrating the three times, exhausting all worlds—whether of the same or different kind—down to the dust motes. Each and every one of these layered assemblies (contains ten). Each assembly explains tenfold to reveal their boundlessness. Therefore, these assemblies are collectively summarized as the Lower Version, consisting of one hundred thousand verses.
Further expanding this Lower Version, it exhausts all worlds of the same and different kinds throughout the ten directions. Each of these directions, in turn, exhausts all worlds of the same and different kinds, pervading the entire Dharma Realm, exhausting all worlds down to dust motes. Each and every one of these layered assemblies (contains ten). They are explained tenfold to express boundlessness and the layered interrelation of principal and companion figures. This is collectively summarized as the Middle Version, consisting of four hundred ninety-eight thousand eight hundred verses.
Further expanding this Middle Version, it exhausts all worlds of the same and different kinds, exhausts all ten directions, exhausts all worlds of the same and different kinds, exhausts all worlds, and exhausts all layered assemblies (containing ten) and all layered interrelations of principal and companions, based on the fundamental principle of all layered assemblies (containing ten) within the fundamental teaching and the layered interrelations of principal and companions. This is again collectively summarized as the Upper Version, consisting of verses numbering as many as the dust motes in thirteen great-thousand-world systems.
Further expanding this Upper Version, it exhausts all layered assemblies (containing ten) throughout the ten directions, exhausts all layered assemblies (containing ten) throughout the three times, exhausts all layered assemblies (containing ten) of worlds of the same and different kinds, exhausts all layered assemblies (containing ten) down to dust motes and the tips of hairs, exhausts all layered assemblies (containing ten) within the fundamental teaching, exhausts all layered assemblies (containing ten) within the fundamental teaching and the interrelations of principal and companions, and so on. It explains through endless, revolving layers. Therefore, this is collectively summarized as the explanation of all things, all layered assemblies (containing ten), called the Expansive Version, which is the explanation of endless, layered assemblies (containing ten).
Thus, the text below states: "Even if one were to use ink as vast as the great ocean and pens as numerous as Mount Sumerus gathered together, one could not exhaust the meaning and flavor contained in even a single phrase of this sutra, let alone a single chapter." As described extensively in the sutra. If one chapter is like this, then all other chapters and their principal-companion relations are also like this. If all chapters and their principal-companion relations are like this, then all other layered assemblies (containing ten) of chapters and their principal-companion relations are also like this. Since all layered assemblies (containing ten) of chapters and their principal-companion relations are like this, then each and every phrase, its flavor, its layered aspects (containing ten), and its principal-companion relations are also like this. Since each and every phrase, its flavor, and its principal-companion relations are like this, then the realms upon which they depend, their layered aspects (containing ten), and their layered principal-companion relations are also like this. This is beyond knowing its limits. It cannot be revealed by words, speech, or writing.
This is the ultimate teaching of the all-pervading, endless, layered assemblies (containing ten) throughout the ten directions, the Dharma Realm, down to every dust mote and tip of a hair—each one (containing ten) layers and principal-companion relations without end, the ultimate of all layered assemblies. Based on this explanation, there exists an endless, layered (containing ten) version with principal, companion, and retinue figures—the fundamental version of all layered assemblies (containing ten). This is understood by referring to the sutra's concluding text. Therefore, the sutra says: "If one wished to fully expound even a single phrase of the Dharma, one could not exhaust it even over asamkhyeya kalpas," and so on. Contemplate this by the analogy of Indra's Net. In summary, this is the Universal Eye Assembly of layered assemblies (containing ten). In this way, it expands and revolves, exhausting the limitless, layered (containing ten) explanations.
Other fundamental teachings within layered assemblies (containing ten), and the gates within those fundamental teachings of layered assemblies (containing ten), exhaust the future and the past as they exist, with identity and difference, mutual identification and interpenetration, mutual inclusion, and so forth, all simultaneously layered (containing ten). Understand this by analogy. Therefore, the sutra says: "Inexpressible kalpas may yet be exhausted by explanation, but the inexpressible cannot be exhausted," and "the ocean of fruition is inexpressible." This is its meaning. This is precisely the assembly of the perfect interpenetration of the Ten Buddhas.
However, this expanding, revolving, ultimate teaching that exhausts the infinite all flows from the most pure Dharma Realm. It is differentiation within non-differentiation. Therefore, the treatise says: "There is nothing that does not flow from the Dharma Body," and so on. Ponder this solely.
The above explanation has followed one line of reasoning, based on what can be compiled and explicitly stated. There are, moreover, many other lines of reasoning and many other versions—currently taught, constantly taught—whose limits cannot be shown or known. Understand them by analogy. Ponder this as explained in the "Nature Arising" chapter.
第二卷攝相無者。復有三門。一攝廣就略。二以義圓收。三攝末歸本。第一攝廣就略者。即總卷現說常說以為不切無盡重重(具十)之極說也。以於現說常說之中借事顯發。知餘不可說不可說。非筆墨所能記之。如經云。我之所演暢。如海微渧也。又卷無盡重重(具十)圓融無無極之說。以為廣本。以一一文句。後皆結通重重(具十)無盡無盡(具十)一切說故。又卷廣本以為上本。以文文句句皆結通盡一切同類異類重重(具十)世界等及主伴眷屬一切重重(具十)無不盡故。又卷上本為中本。以會會品品之後皆遍周法界及塵道毛端一切重重(具十)無盡普結通故。又卷中本。以皆結通盡前會處重重故。又卷下本為其一會。然隨其一會。皆悉具故。所言具者。一切說十。表無盡也。又總卷一會。為人法兩門。即前法後人會也。又卷為心境圓證。即初從文殊會至普賢會也。又卷為七字。即經題中能詮所詮理智因果悉具足故。如前辨。又卷七為三。亦是卷三為二。亦是卷二為一。亦是卷一非一。亦是以性含萬德無事不充故。
**Volume Two: The Non-Existence of Phenomena**
This is further explained through three approaches: 1. Condensing the Extensive into the Concise. 2. Gathering All Meanings into a Complete Whole. 3. Returning the Branches to the Root.
**First: Condensing the Extensive into the Concise**
This means taking the entirety of the teachings—those currently expounded and those eternally taught—as the ultimate, inexhaustible, and infinitely layered discourse. Within the present and eternal teachings, specific events are used to reveal the principle, allowing one to know the rest—the inexpressible and indescribable, beyond what brush and ink can record. As the scripture says, "The teachings I have expounded are like a single drop from the ocean."
Furthermore, it condenses the infinitely layered, perfectly interpenetrating, and boundless discourse into the "Extensive Version." This is because every single phrase and sentence within it concludes by connecting to the infinite, inexhaustible, and all-encompassing nature of all teachings.
Next, it condenses this Extensive Version into the "Superior Version." This is because every word and sentence concludes by connecting to and exhausting all phenomena of the same and different kinds, all the infinitely layered worlds, their lords, retinues, and attendants—leaving nothing unencompassed.
Then, it condenses this Superior Version into the "Middle Version." This is because after each assembly and each chapter, [the teaching] universally pervades the entire Dharma Realm, reaching every mote of dust, every path, every hair-tip, and all infinite layers, concluding with a universal connection.
Furthermore, it condenses this Middle Version [into a simpler form], as each conclusion connects to and exhausts all the preceding assemblies and their locations.
Finally, it condenses the "Inferior Version" into a single assembly. Yet, within that single assembly, everything is fully present. "Fully present" means everything is expressed through the number ten, symbolizing inexhaustibility.
Furthermore, the entire single assembly is condensed into the two gates of **Person** and **Dharma**—that is, the earlier assembly on Dharma and the later assembly on the Person.
It is also condensed into the **Perfect Realization of Mind and Object**—that is, from the initial assembly of Mañjuśrī to the final assembly of Samantabhadra.
It is also condensed into **seven characters**—referring to the title of the sutra, within which both the expressing and the expressed, principle and wisdom, cause and effect, are all fully contained, as previously explained.
Furthermore, these seven are condensed into **three**; these three are also condensed into **two**; these two are also condensed into **one**; and this one is also condensed into **"not-one,"** because the nature inherently contains all virtues, leaving nothing unfulfilled.
第二以義圓收者。今取文勢義言。通明一部總有四字。亦文義具足。何者為四。一教。謂文雖浩汗。唯一教字所收。即題中經字是也。二義。義門無量。但一緣起義所攝。即題中方廣是也。三成。謂解行因果德用等。雖各成不同。據其成立。唯一成所攝。即題中佛花嚴等是也。四處。謂一切重重無盡同類異類重重無盡會處。唯一處所目。即會所依處也。今以總卷而言。然義唯一性。教唯一文。成唯一念。處唯一塵。何以故。一即一切故。一切即一故。經云。知一即多多即一。義味清淨悉具足等。又云。一中解無量。無量中解一等故。統法師云。一言無不略盡。殊說更無異盈。此之謂也。
Second, regarding the comprehensive inclusion of meaning: Based on the flow of the text and its intended message, the entire scripture can be summarized through four key terms, each complete in both wording and meaning. What are these four?
First, **Teaching**: Though the text is vast, it is all encompassed by the single word "teaching," which corresponds to the character for "sutra" in the title.
Second, **Meaning**: The gates of meaning are limitless, yet they are all contained within the single concept of "dependent arising," which corresponds to the "Vast and Profound" in the title.
Third, **Accomplishment**: Though understanding, practice, cause and effect, virtues, and functions each differ in their realization, they are all unified under the single idea of "accomplishment," which corresponds to the "Buddha Flower Garland" in the title.
Fourth, **Place**: All the endlessly layered assemblies—whether of the same kind or different kinds—are gathered in a single place, which is the site where the assemblies take place.
Now, considering the scripture as a whole, its meaning is unified in a single nature, its teaching is unified in a single text, its accomplishment is unified in a single thought, and its place is unified in a single speck of dust. Why is this? Because one is all, and all is one. As the sutra says: "Knowing one is many, and many is one, the meaning and flavor are pure and fully complete." It also says: "In one, understand the limitless; in the limitless, understand one."
Master Tong explained: "A single word leaves nothing unsummarized; further elaboration adds nothing extra." This is precisely what is meant.
第三攝末歸本者。今案前題目。然則大之一字是一部通名。所撿果海。方廣二字是果海德能。通明一部緣起作用。佛之一字能證之智。通明一部能說之人。花嚴之因通明一部解行圓滿。又攝用歸體唯理也。攝因歸果唯佛也。又以法成人。人無自性則真姓也。性無自性則非性也。總以詮此義為教。教即非教也。何以故。文字性離即解脫故。果海離言不可說故。是則差別亦無差別也。論云。無不還證此法身。斯之謂也。
Third, gathering the branches to return to the root. Now, examining the previous title: the character "Great" is the general name of the entire scripture, pointing to the ocean of fruition. The two characters "Vast and Extensive" refer to the virtues and capacities of the ocean of fruition, broadly illuminating the conditioned functions throughout the scripture. The character "Buddha" refers to the wisdom of realization, broadly illuminating the one who can expound the teachings throughout the scripture. The "Flower Adornment" of the cause broadly illuminates the perfection of understanding and practice throughout the scripture. Further, gathering function to return to essence is solely principle. Gathering cause to return to fruition is solely Buddha. Also, using the Dharma to perfect the person—the person lacks inherent nature, thus it is true nature. Nature lacks inherent nature, thus it is non-nature. In sum, to elucidate this meaning is the teaching, yet the teaching is not the teaching. Why? Because the nature of words is liberated, being free from attachment. The ocean of fruition is beyond words and cannot be spoken. Thus, distinctions are also without distinctions. As the treatise says: "There is none who does not return to realize this Dharma body." This is what it means.
第三展卷無礙者。先明展後明卷。初展者。開用異體。則用有殊。緣性差別。法門不同。即大方廣是也。開因異果。則解行不同。彼證差別。師弟有異。即佛花嚴是也。即經縷縫綴詮示有殊。即一切無盡重重(具十)說也。廣如前辨。准知之。二卷者。復有五門。一以位統收。二攝會從人。三以人明法。四境智圓融。五泯同果海。第一以位統收者。然此經文雖復無盡。總為三節統收。所謂解行證也。就解之中。自分為二境。即第一會中舉佛依正兩果勸生信樂。則案此文名為舉果勸修生信分也。二解。從第二會修盡第六會。廣明五位次第生解之相。則案此文名為修因契果生解分也。二。第七一會復明前五位成行之修。即會前諸解以成其行。則案此文名為託法進修成行分也。何以知者。重會普光即其事也。若不爾者。何不重會以第一第三會。以第二會是說信解之始。今既會解成行。理須從信為首。是故重會普光意在此也。亦可顯諸會同時第二七日頓普宣說無前後殊。何者。以單說重說皆同第二七日也。三。第八一會復說五位依人入法證前所舉之果。則案此文名為依人入證成德分也。何以得知。證前所舉之果者。初既悕樂前果。以生信解。既會解成行。即證前果。是故會即前會也。若不爾者。因舉前果得生信解。既會解成行。豈別證耶。今據文義相生。所以得知後會即前會也。是故總為三節。極順經文。如上所明思之可解。第二攝會從人者。後總括以為一會。唯第一會也。何者。以第一會是前解等所依之境。至後解滿即會前差別。成一圓融行德。證入前法。究竟亡言。是故第八寄人明證入法界。有斯意也。言寄人明者。即第八會中如來自入師子奮迅三昧。令諸菩薩皆入法界。是前所舉之果勸令忻樂。即當前第一會也。以如來自入奮迅三昧欲令菩薩悉證入故。又始從文殊終至瞿夷。是前修因契果生解之相。即當前五个會也。以善財詢問諸人。別求信解。廣遍知故。後從摩耶至末後文殊。是前託法進修成行。即當第七會也。以第七會中修行已終。至後文殊授其瓔珞。以顯正行圓滿令修福故。摩耶是一切諸佛諸佛之母。以表行成能生佛故。普賢居後。當緣起法界。以表行成德證入故。即當第八會也。以見普賢菩薩即見微塵數善知識等。第三攝人從位者。謂知識會中。又始從文殊終至瞿夷。總有四十一人。名為寄位修行相。寄前信等五位。依人求解。漸次修行也。第二初從摩耶後至德生童子等。總有十一人。名為會緣入實相。即會前五位成行契證法界也。第三彌勒一人。名為攝德成因相。即攝前行德為證入正因。與前成證不同故開二位也。第四後文殊一人。名為智照無二相。即行成究竟朗悟在懷。照前解行唯一實大智。更無無前後明昧等也。第五普賢一人。名為顯因廣大相。即始覺同大智現前遍周法界無處至不。普苞容入也。第四境智圓融者。復就前人中。總束為二。文殊是能證之大智。即前解行等也。二普賢是所證也也之法界。即前所信所入也。何者。以文殊當般若位。普賢當法界門也。所以者。師云。三藏言有經作如是說。又案此經中意義文勢深有此意。又古尊德既判後文殊名為智照無二相。故知前諸人總是後文殊一人。故下文云。善財還經一百一十城復至文殊者。是此意也。又文云。文殊師利教我相算等法。又長者云。文殊師利憶念力故等。又下文云。善男子文殊師利是汝善知識。能令汝得生如來家。長養善根積功德聚。乃至滿足大願淨諸法門。皆由文殊師利威神力等智既圓滿得證法界。所以因滿。普賢居後。故下文云。我於一一毛孔中現佛境界諦觀察等。又云。汝且觀我清淨法身等。解云。既令觀淨法身。故知善財見普賢。即是證法界也。又束為一。謂境智冥契無有差別。是故後文殊更無身相。何故如是。以初見文殊即善財信心之始。後不見即善財智滿之終。中間諸人皆是善財修行次第。以善財障盡惑除未始動念。是故反照唯是初心更無異也。後不見者有思意也。故經云。從文殊師利智慧所起等。又論云。始覺同本覺。無始覺之異。此謂之也。第五泯同果海者。謂因行圓滿沒果海中。離始離終圓滿具德。亡言絕慮唯證相應也。如是卷展無礙同時隨說為門。竟無前後。是故卷展有斯無礙難申述也。當如文思之。故經云。如是真佛子。甚深微妙義。眾生欲思量。迷亂心發狂。此謂之也。
第四問答取文者亦二。一問答會違。二結勸修學。第一問答會違者。問前既言摩耶會。前諸緣為其實。何得會已猶有十人不同耶。答會已而有十人者。此顯緣起實德。託十以表無盡也。何者。以不離摩耶。並是摩耶之實德也。即寄前五位三世界同修至究竟也。故經云。我是一切諸佛之母。一切諸佛皆從我生等。亦可表示諸位即異鎔融卷舒無礙。是故一一位即辨成佛者。意存此也。問摩耶無體。但會前諸位成身。餘人亦復如然。何悉不具十耶。答但摩耶中具此十人者。即是前一一人所皆具足也。何以故。摩耶即會前諸人。總以為一身故。以一一人即是摩耶。摩耶即是一一人。故今獨摩耶中具者。有斯意也。問摩耶即是前諸人。即言此具餘亦具者。亦可諸人即是後摩耶。何不前具後不具。答摩耶是總。餘是別。但使總具別即具。何者。別未究竟。總究竟也。若未究竟。別無可別。何得具也。是故摩耶中具者。即是餘人中亦具也。問八會之中。何故昇天四會皆言不起菩提樹及自會而昇餘等。云何人中三會不言不起此而昇彼耶。答此有二意。一據解。二約行。初解中復三。一近二遠三總。初近者。以人中三處同在人間。據地無有異。法爾相攝此不待言。所以不言不起此而昇彼也。二遠者。以人天類別復懸隔不同相攝難知。所以帶前而明赴後。此即緣起無礙諸會同時也。三總者。以總攝別。別在總中。昇降不同。皆云不離覺樹。互相融遍門自有殊。雖去彼中。而恒在此。為表生物解故。云不起此而昇彼也。二就行者復二。一申義。二釋防。初者。然昇天等會據解託處為言。解滿即行證無差。所以後二不論也。又不類天者。有斯意也。二者以信自無正值位。是故兩處不言也。問上云。善財至後文殊即云智滿反照。唯是初心更無異者。何以經明善財歷諸位耶。答經歷諸位者有二種。一者約教行布言。故有次位。節級不同。善財歷位據此而論。二者約義。以大緣起法界同時具足無有次位前後等。則善財一生案此而說。今以兩義合辨。然歷位不離初心。一生未移多劫。經所明者具斯意也。故經云。一念即無量劫。無量劫即一念等。今若以教攝義而言。是則名為同教一乘。若以義攝教而言。是則名為別教一乘也。然善財歷位不離初心。者據斯說也。問何故末後知識更無指後及結說等耶。答結會文殊因已究竟。指歸後位即證入融通。見一即一切理圓。是故更無指結也。故經云。善財於普賢菩薩相好支節諸毛孔中。見不可說不可說世界海諸佛充滿。一一如來以不可說不可說大菩薩眾以為眷屬等。
第二結勸修學者。上來序經中少意。如管窺天。餘勢多端。莫知涯際。盡窮來劫。誓畢修行。唯願捨身受身常生此會。如善財心念。一切世界經終火起。乃至六天悉燒盡。要當入此劫火中求法。誓鎧心真實。若有信歸修學速證菩提。隨分見聞必成堅種。當須發大歡喜。自慶希逢也。故經云。善財汝應發大歡喜。不久當得大果報。故菩薩於無量劫修。汝今一生皆悉具得。乃至其有欲得如是法者。應如善財之所修學等。又云。過去諸佛專求菩提修習此行。於無量劫諸有為中受無量苦。猶不值遇。乃至云。得大善利。成滿大願。親近諸佛。為佛真子。必成佛導等云云。