大方廣佛華嚴經搜玄分齊通智方軌 5.16

5.16

第五方便具足住菩薩，長者名解脫，入如來一切無礙莊嚴法門。有三：初勸教趣入、二「時善財」下依教進入、三「時解脫長者」下辨正證法界。初有三：初示處、二示名、三勸教問。二進入中有八：初信德而辭往、二念前法門、三「如是念」下進向方便、四「周遍」下依教簡擇、五見相、六敬、七念也、八「白言」下請問。問中有三：初明己所欲、二「白言我聞大聖」下歎德、三「唯願以」下正請。初文有三：初十五句，求果法；次「欲與一切」下十四，求因法；三「欲滿」下自分所修行法。三正證中有二：初說自所得法、二「何能」下仰推。初文有三：初明得法門、二「得此法門」下辨法門所現事、三「我唯」下結解分齊。初文有三：初辨入定及因緣、二「入已」已下明定功德、三「從起」下辨法門名字。二法門所現事中有二：初約自他相對、二「知一切佛及與」下心境相對。前文有二：初略、次廣，各有三可知。二心境內有二：初約真、次「善男子當知」下約俗，亦各有二：初立、次勸，可知也。仰推中，初總、次別可知。

The fifth corresponds to the bodhisattva of the abode of endowed skillful means (upāyakauśalya-vihāra). The elder is named Muktaka (Jietuo), who enters the teaching-gate of the Tathāgata's all-unobstructed adornments. There are three divisions: first, exhorting and teaching to approach and enter; second, from 'At that time Sudhana' onward, advancing and entering in accordance with the teaching; third, from 'At that time the elder Muktaka' onward, discerning the direct realization of the dharmadhātu. The first has three points: first, pointing out the place; second, pointing out the name; third, exhorting and instructing to inquire. The second, advancing and entering, contains eight points: first, trusting in the virtues and taking leave to go; second, recollecting the previous teaching-gate; third, from 'thinking thus' onward, the skillful means of advancing; fourth, from 'everywhere' onward, discerning in accordance with the teaching; fifth, the aspect of seeing; sixth, reverence; seventh, recollecting; eighth, from 'spoke, saying' onward, asking questions. In the questions there are three parts: first, clarifying what he himself desires; second, from 'spoke, saying: I have heard the Great Sage' onward, praising virtues; third, from 'I only pray that with' onward, directly requesting. The first text has three parts: the first fifteen phrases seek the fruit-dharma; the next fourteen from 'desiring to give to all' onward seek the causal dharma; third, from 'desiring to fulfill' onward, the dharma of practice of his own portion. The third, directly realizing, contains two parts: first, expounding the dharma he himself has attained; second, from 'How could I' onward, deferring upward. In the first text there are three points: first, clarifying the attainment of the teaching-gate; second, from 'having obtained this teaching-gate' onward, discerning the matters manifested by the teaching-gate; third, from 'I only' onward, concluding the scope of his understanding. The first text has three points: first, discerning the entry into samādhi and its causes and conditions; second, from 'having entered' onward, clarifying the virtues of the samādhi; third, from 'arising from' onward, discerning the name of the teaching-gate. In the second, the matters manifested by the teaching-gate, there are two points: first, in terms of the contrast between self and other; second, from 'knowing all Buddhas and' onward, the contrast between mind and object. In the former text there are two parts: first brief, next extensive, each having three points that can be understood. In the second, mind and object, there are two points: first in terms of the real; next, from 'Good son, you should know' onward, in terms of the conventional; each also has two points: first establishing, next exhorting, which can be understood. In deferring upward, first the general and next the specific can be understood.