大方廣佛華嚴經搜玄分齊通智方軌 5.14

5.14

第三知識修行住菩薩，比丘名善住，入菩薩無礙法門。勸教等三同前。初文有三：初示處、二示人名、三教問。二依教趣入中有七：初辭；次念所得法；三進入方便；四依教簡擇；五見知義相；六「爾時善財」下敬儀；七問及歎，有二可知。三證入中有三：初歎發心、二「我已成」下說己所得自分法、三「云何能說」下推勝。說自分中有四：初辨法體；二「我得此神通變」下辨其作用，有三可知；三「若有眾生」明攝化行。四「我唯知此」下結分齊。初法門中有三：初辨體、二「我已修習乃至得慧光」下辨德、三「何以故」下辨成。推勝分中，初二十辨上德、二「菩薩有如是等」下以略現廣。

The third kalyāṇamitra corresponds to the bodhisattva of the abode of practice (caryā-vihāra). The bhikṣu is named Supratiṣṭhita (Shanzhu), who enters the bodhisattva unobstructed teaching-gate. The three divisions of exhorting and teaching, etc., are the same as before. The first text has three points: first, pointing out the place; second, pointing out the person's name; third, instructing him to inquire. The second, approaching and entering in accordance with the teaching, contains seven points: first, taking leave; second, recollecting the teaching attained; third, the skillful means for advancing; fourth, discerning in accordance with the teaching; fifth, seeing and knowing the characteristics of meaning; sixth, from 'Then Sudhana' onward, the reverential demeanor; seventh, the questions and praises, which has two points that can be understood. The third, realization and entry, contains three points: first, praising the generation of the aspiration [for bodhi]; second, from 'I have already accomplished' onward, expounding the teaching of his own portion that he himself has attained; third, from 'How could I speak of' onward, deferring to the superior. In expounding his own portion there are four points: first, discerning the essence of the teaching; second, from 'I obtained these supernatural transformations' onward, discerning their function, which has three points that can be understood; third, from 'If there are sentient beings' onward, explaining the practice of gathering and transforming [them]; fourth, from 'I only know this' onward, concluding the scope. In the first teaching-gate there are three points: first, discerning the essence; second, from 'I have already practiced, up to obtaining the light of wisdom' onward, discerning the virtues; third, from 'Why is this?' onward, discerning the accomplishment. In deferring to the superior portion, first twenty [phrases] discern the superior virtues, and second, from 'Bodhisattvas have such as these' onward, the vast is manifested by means of the brief.