大方廣佛華嚴經搜玄分齊通智方軌 5.31

5.31

第十九善法行菩薩位，優婆夷名曰不動，入菩薩無壞法門。三義同前。初教勸有三，如前。二「時善財」下明依教進入中有七：初辭。二念，念前法門中有四段明義：初尋思法門令得增勝；二復作是念辨知識功能；三「悲心念時」下入定，如來使者，方便教示令更進趣；四「爾時善財」定訖出定。三漸至。四「推問」下辨尋求。五「善財歡喜」下見依報淨用。六「前詣其所」下恭敬觀身作用。七自說發心請問。敬觀中有五：初形色勝獲益，有三可知；二宮殿等體勝；三眷屬勝；四「其有見者」下除障勝；五「見彼女人」下牒前勝德偈讚耳，即為二耶。三正入中有三：初歎發心、二「我成就」下說自分所得、三「諸大」下推勝分也。自分中有四：初辨法門體、二白言得法因緣、三「我入此」下引現定用成行勝相、四「我唯」下結自所知。得法因緣中，初問修行勝行及問德用、下答中因緣德用合釋。答中有三：初略答；次重問；三廣辨中有六：初見佛身相發心念求、二「時彼如來」下更教發十心、三「我於爾時」下問法求果智、四「我發是心已」下行成離障、五「於爾所劫若有眾生」下辨利他德用、六「我初發心來」下總結也。三引現定用，文有五：初歎德；二審定；三答；四成事；五出定仰推中，初舉六喻明行深廣、二結。

The stage of the nineteenth bodhisattva of the practice of good dharma is a female lay devotee (upāsikā) named Acalā (Budong), who enters the bodhisattva's indestructible teaching-gate. The three points are as before. First, the teaching and exhortation has three [parts], as before. Second, from 'Then Sudhana' onward, clarifying entering in accordance with instruction, has seven: first, taking leave. Second, recollecting: within recollecting the preceding teaching-gate there are four sections clarifying the meaning: first, investigating the teaching-gate to make it increase and excel; second, again having this thought, discerning the function of the spiritual friend (kalyāṇamitra); third, from 'When recollecting with a compassionate mind' onward, entering concentration, where a messenger of the Tathāgata, by skillful means, instructs him to make further progress; fourth, 'Then Sudhana,' having completed the concentration, arises from concentration. Third, gradually arriving. Fourth, from 'inquiring' onward, discerning the seeking. Fifth, from 'Sudhana rejoiced' onward, seeing the pure function of the circumstantial retribution. Sixth, from 'advancing to her abode' onward, respectfully observing the functions of the body. Seventh, stating his own generation of the mind [of bodhi] and asking for instruction. In the respectful observation there are five: first, the physical appearance being superior and obtaining benefit, which has three [parts] that can be known; second, the substance of the palace and so forth being superior; third, the retinue being superior; fourth, from 'those who see her' onward, the superiority of eliminating obstacles; fifth, from 'seeing that woman' onward, reiterating the preceding superior virtues in verse and praise, which constitute two [parts]. In the third, directly entering, there are three: first, praising the generation of the mind [of bodhi]; second, from 'I have achieved...' onward, explaining what is attained of her own lot; third, from 'All great...' onward, deferring to the superior stages. Within her own lot there are four: first, discerning the essence of the teaching-gate; second, stating the causes and conditions of obtaining the Dharma; third, from 'When I enter this...' onward, citing the present meditative function to accomplish the superior characteristics of practice; fourth, from 'I only...' onward, concluding what she herself knows. Within the causes and conditions of obtaining the Dharma, first, asking about cultivating superior practice and asking about virtuous function; in the answer below, causes and conditions and virtuous function are explained together. In the answer there are three: first, a brief answer; next, asking again; third, the extensive differentiation has six: first, seeing the Buddha's physical marks, generating the mind [of bodhi], and recollecting and seeking; second, from 'Then that Tathāgata' onward, further teaching the generation of the ten minds; third, from 'At that time, I...' onward, asking about the Dharma and seeking the fruit of wisdom; fourth, from 'Having generated this mind, I...' onward, accomplishing practice and leaving behind obstacles; fifth, from 'In that many kalpas, if there are sentient beings...' onward, discerning the virtuous function of benefiting others; sixth, from 'Since I first generated the mind...' onward, a general conclusion. In the third, citing the present meditative function, the text has five: first, praising virtue; second, verifying the concentration; third, answering; fourth, accomplishing the affair; fifth, arising from concentration. In the deferral, first is adducing six similes to clarify the depth and breadth of practice; second is the conclusion.