大方廣佛華嚴經搜玄分齊通智方軌 5.18

5.18

第七不退住菩薩，優婆夷名休捨，入離憂安隱幢法門。初勸教進入、二「時善財」下依教趣入、三「答言下」正入。初文有三：初示住處、二示人名、三教問。二趣入信量中有八：初獲益辭退；二念前法門；三「漸漸」下進向勝位；四得方便相；五「見普莊嚴園」下見相，此有三：初見依麁相、二「爾時休捨」下見正細相、三「其有」下歎德；六「爾時善財」下審法，有二句；七「往詣」下辨敬相；八「白言」下請問。園中有十二事，垣樹等。三正證入中有二：初明自分法門、二「諸大菩薩其心如海」下仰推勝分。初文有四：初辨法門作用；二「發心為久如」下問因緣久近；三「此法名何等」下問得名，有二句；四結。初文有四：初「我唯成」一句，明證分齊；二「若見聞」下明功能益用，有三句；三「東方」下辨佛果德物被益，有二可知；四「我此大眾」下辨眷屬行成，有二可知。二因緣久近中有二：初問答得法因緣、二「久如當成」下問答成佛久近。久近答中有三：初明不依時節修、二「欲化一切」下稱法界修、三結。初中十四句，皆是分局也。稱法界修中有十三句。仰推中，初總舉、次別、三結可知。

The seventh corresponds to the bodhisattva of the non-retrogressing abode (avivartya-vihāra). The upāsikā is named Āśā (Xiuxie), who enters the banner of sorrowless security teaching-gate. First, exhorting and teaching to advance and enter; second, from 'At that time Sudhana' onward, approaching and entering in accordance with the teaching; third, from 'replied, saying' onward, directly entering. The first text has three points: first, pointing out the dwelling place; second, pointing out the person's name; third, instructing him to inquire. In approaching and entering with faithful capacity there are eight points: first, obtaining benefit and taking leave; second, recollecting the previous teaching-gate; third, from 'gradually' onward, advancing toward the superior position; fourth, the characteristics of obtaining skillful means; fifth, from 'saw the Samantavyūha (Puzhuangyan) Garden' onward, the aspect of seeing, which has three points: first, seeing the coarse aspects of the locus of reliance; second, from 'At that time Āśā' onward, seeing the fine aspects of the primary; third, from 'any who' onward, praising virtues; sixth, from 'At that time Sudhana' onward, examining the dharma, which has two phrases; seventh, from 'proceeded to' onward, discerning the reverential demeanor; eighth, from 'spoke, saying' onward, asking questions. In the garden there are twelve things, such as walls, trees, etc. The third, directly realizing and entering, contains two parts: first, clarifying the teaching-gate of her own portion; second, from 'The minds of the great bodhisattvas are like the ocean' onward, deferring upward to the superior portion. In the first text there are four points: first, discerning the function of the teaching-gate; second, from 'How long has it been since you generated the aspiration?' onward, asking about the duration of the causes and conditions; third, from 'What is this dharma named?' onward, asking about the name obtained, which has two phrases; fourth, concluding. In the first text there are four parts: first, the one phrase 'I have only accomplished', clarifying the scope of realization; second, from 'if seeing or hearing' onward, clarifying the beneficial utility of the function, which has three phrases; third, from 'the eastern direction' onward, discerning the benefit bestowed upon beings by the Buddha's fruit-virtue, which has two points that can be understood; fourth, from 'this assembly of mine' onward, discerning the accomplishment of the practices of the retinue, which has two points that can be understood. In the second, the duration of causes and conditions, there are two points: first, question and answer on the causes and conditions of obtaining the dharma; second, from 'after how long will you attain' onward, question and answer on the duration until attaining Buddhahood. In the answer regarding duration there are three parts: first, clarifying cultivation that does not rely on temporal seasons; second, from 'wishing to transform all' onward, cultivating in conformity with the dharmadhātu; third, concluding. In the first there are fourteen phrases, all of which are partial delimitations. In cultivating in conformity with the dharmadhātu there are thirteen phrases. In deferring upward, the first general presentation, second specific, and third conclusion can be understood.