大方廣佛華嚴經搜玄分齊通智方軌 5.30

5.30

第十八尊重行菩薩，王名大光，入菩薩大慈幢行法門。有三義，同前。勸教中有三，如前。二依教進入中有八：一謂辭；二念前法門；三至處；四興念自知必見勝法，初問、次答、三作念生欲；五「入善光」下見依麁相；六「爾時善財於此」下見正報相；七「五體」下敬禮；八請問。依報中有十，謂塹、牆、巷、人眾、樓閣、寶帳、蓋、幢、幡、王住處樓閣。第六善財觀生無著等正報中有三：初成前起後、二見王身、三「彼殿前」下申其利物相也。二十八相者，顯因行未圓故。三正入中有二：初說自分法門、二「諸大」下仰推勝分。初文有四：初舉法門名及得因緣，即為二也；二「我住此」下明利益用；三「此城眾生」下舉三昧功能以證現事；四「我唯」等結自分所知。二利益用，文有五：一總辨攝益、二「令諸」下明攝成、三「善男子」下正辨攝用、四「各見」下明所感各異、五「以正」下明會屬往因也。三三昧功能證現事中有三：初說入定時能除他障；二「且待」下正顯入定功能證成前事，文有二可知；三從定起。仰推中有三：初總、次喻顯、三結也。

The eighteenth bodhisattva of the practice of veneration is a king named Mahāprabhā (Daguang), who enters the teaching-gate of the bodhisattva's practice of the banner of great compassion. There are three points, as before. In the exhortation and instruction there are three, as before. In the second, entering in accordance with instruction, there are eight: first, that is, taking leave; second, recollecting the preceding teaching-gate; third, arriving at the place; fourth, generating the thought, knowing oneself that one will surely see superior Dharma: first asking, next answering, third generating the thought and producing desire; fifth, from 'entering Śubhaprabhā' onward, seeing the coarse appearance of circumstantial retribution; sixth, from 'Then Sudhana, in this...' onward, seeing the appearance of direct retribution; seventh, from 'the five limbs [thrown to the ground]' onward, paying respectful homage; eighth, asking for instruction. In the circumstantial retribution there are ten: moat, wall, lane, crowds of people, multistoried pavilions, jeweled canopies, umbrellas, banners, pennants, and the multistoried pavilion where the king resides. In the sixth, Sudhana's observation of direct retribution, such as producing non-attachment, there are three: first, fulfilling the preceding and initiating the following; second, seeing the king's body; third, from 'before that palace' onward, explaining the aspects of his benefiting beings. His having twenty-eight marks reveals that his causal practice is not yet complete. In the third, directly entering, there are two: first, explaining the teaching-gate of his own lot; second, from 'All great...' onward, deferring to the superior stages. The first text has four: first, adducing the name of the teaching-gate and the causes and conditions of attaining it, which constitute two [parts]; second, from 'Dwelling in this, I...' onward, clarifying the function of benefiting; third, from 'The sentient beings of this city...' onward, adducing the efficacy of the samādhi to verify present affairs; fourth, 'I only...' and so forth, concluding what is known of his own lot. In the second, the function of benefiting, the text has five: first, generally discerning the gathering and benefiting; second, from 'causing all...' onward, clarifying gathering into accomplishment; third, from 'Good man' onward, directly discerning the gathering function; fourth, from 'each seeing...' onward, clarifying that what is evoked differs for each; fifth, from 'by right...' onward, clarifying the attribution to past causes. In the third, verifying present affairs by the efficacy of the samādhi, there are three: first, explaining that when entering concentration, he can remove others' obstacles; second, from 'Wait a moment' onward, directly revealing the efficacy of entering concentration to verify and accomplish the preceding matter, where the text has two [parts] that can be known; third, arising from concentration. In the deferral there are three: first is general, next is clarification by simile, and third is the conclusion.