大方廣佛華嚴經搜玄分齊通智方軌 5.17

5.17

第六正心住位菩薩，比丘名海幢，入普眼捨得法門，亦名清淨光明般若波羅蜜境界，有三：初勸教趣入、二「時善財」下依教進入、三三昧正受。初文有三：初示處、二示人名、三教問。二趣入中有五：初敬儀念德；二念前法門，有二可知也；三「漸趣」下進向勝分；四見得方便；五「周遍」下依教簡擇。三正證中有二：初明自分法、二「云何能說」下仰推勝分。初文有五：初舉法門體；二「善財嘆未曾有」下歎功德；三「此定名何等」下問法門名，有問答二文，答中有名義、因果二文；四「唯有此下」辨功作用，有二可知；五「我唯」下結。初文有四：初辨法門體；二「從其足」已下明現身攝，身光有十五處化彼諸如來者，頂上佛耳；三「善財一心」下辨攝法相應；四捨從定起。第二歎三昧功德中，初十一句歎定德、二「大聖乃至入此三昧」下歎其作用。仰推中，初總、次別、三結。問：菩薩既有具德，何須仰推？答：此有二意。一寄位不相，是故須推也；二寄三昧門別，發生勝欲故也。

The sixth corresponds to the bodhisattva of the position of the abode of the upright mind (samāhita-citta-vihāra). The bhikṣu is named Sāgaradhvaja (Hai Zhuang), who enters the universal eye relinquishment and attainment teaching-gate, also named the realm of pure luminous prajñāpāramitā. 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, the direct absorption of samādhi. The first text has three points: first, pointing out the place; second, pointing out the person's name; third, instructing him to inquire. In approaching and entering there are five points: first, the reverential demeanor and recollecting virtue; second, recollecting the previous teaching-gate, which has two points that can be understood; third, from 'gradually proceeded' onward, advancing toward the superior portion; fourth, the skillful means of seeing and attaining; fifth, from 'everywhere' onward, discerning in accordance with the teaching. The third, directly realizing, contains two parts: first, clarifying the teaching of his own portion; second, from 'How could I speak of' onward, deferring upward to the superior portion. In the first text there are five points: first, adducing the essence of the teaching-gate; second, from 'Sudhana sighed at what had never been before' onward, praising the virtues; third, from 'What is this samādhi named?' onward, asking the name of the teaching-gate, where there are two passages of question and answer, and within the answer there are two passages on name-meaning and cause-fruit; fourth, from 'there is only this' onward, discerning the functional utility, which has two points that can be understood; fifth, from 'I only' onward, concluding. In the first text there are four points: first, discerning the essence of the teaching-gate; second, from 'from his feet' onward, clarifying the bodily manifestations that gather [beings]—the bodily light has fifteen locations, and those who transform all those Tathāgatas are the Buddhas atop his crown; third, from 'Sudhana single-mindedly' onward, discerning the correspondence of gathering the teachings; fourth, relinquishing and arising from the samādhi. In the second, praising the virtues of the samādhi, the first eleven phrases praise the virtues of the samādhi, and second, from 'The Great Sage even entered this samādhi' onward, praises its function. In deferring upward, first the general, second the specific, third the conclusion. Question: Since the bodhisattva is endowed with complete virtues, why must he defer upward? Answer: There are two meanings to this. First, it is lodged in the non-interchangeability of positions; therefore he must defer. Second, it is lodged in the distinction among samādhi gates, in order to generate superior aspiration.