大方廣佛華嚴經搜玄分齊通智方軌 5.27

5.27

第十五離癡亂行菩薩位，長者名法寶周羅，入滿足大願法門。初勸教、二「時善財」下進入、三「執善財手」下正入。初文有三，同前。三依教進入中有七：初念德敬辭、二念法令增、三至處、四尋求、五於道遇見、六禮敬、七自說發心請問法門。三正入中有二：初說自分法門、二「諸大寶」下仰推。自分中文有三：初以自分法門攝益；二「爾時善財乃至白言」下問得法因緣，有三：初歎、次問、三答可知；三「我唯」下結成自分。初文有二：初歎以手引入家，觀方便耳；二正觀。觀中初依報攝益，有二可知；後正報攝益。正中有十重，第八重中，初神通等三世間八地德；次詣一切佛受持等明九地德；第十重如來滿中等，此即因中具果法門也。仰推中，初別、次結，可知。

The stage of the fifteenth bodhisattva of the practice of freedom from delusion and confusion is an elder named Dharmaratnacūḍa (Fabao Zhouluo), who enters the teaching-gate of fulfilling great vows. First is the exhortation and instruction; second, from 'Then Sudhana' onward, is entering; third, from 'holding Sudhana's hand' onward, is directly entering. The first text has three [parts], as before. In the third [part, that is,] entering in accordance with instruction, there are seven [sections]: first, recollecting virtue and respectfully taking leave; second, recollecting the Dharma so that it increases; third, arriving at the place; fourth, seeking; fifth, meeting [him] upon the road; sixth, paying homage; seventh, stating one's own generation of the mind [of bodhi] and asking about the teaching-gate. In the third, directly entering, there are two [parts]: first, explaining the teaching-gate of his own lot; second, from 'All great jewels' onward, deferring [to superiors]. In the text on his own lot there are three [parts]: first, gathering and benefiting [others] by means of the teaching-gate of his own lot; second, from 'Then Sudhana, even unto saying...' onward, inquiring about the causes and conditions for obtaining the Dharma, which has three: first, praising; next, asking; third, answering, which can be known; third, from 'I only...' onward, concluding his own lot. The first text has two [parts]: first, praising the upāya of leading [him] into the house by the hand to observe it; second, the direct observation. Within the observation, first, gathering and benefiting through the circumstantial retribution, which has two [parts] that can be known; later, gathering and benefiting through the direct retribution. Within the direct retribution there are ten tiers: in the eighth tier, first, the superknowledges and so forth, [signifying] the virtues of the eight bhūmis across the three realms; next, going to all Buddhas and upholding [the Dharma], and so forth, clarifying the virtues of the ninth bhūmi; in the tenth tier, the Tathāgata filling it, and so forth: this is the teaching-gate of possessing the fruit within the cause. In the deferral, first is the particular, and next is the conclusion, which can be known.