大方廣佛華嚴經搜玄分齊通智方軌 5.32

5.32

第二十真實行菩薩位，得至一切處行法門，知識外道名隨順一切眾生。三文同前。初教勸中有三，如前。二依教進入中有八：一辭退、二念前法門、三漸到、四「周遍」下尋求、五「於中夜」下見依相、六「爾時善財」下見正報相、七「往詣」下敬儀、八請問法門。三正入中，「答言」下有三：初歎發心、二「知已安住」下說自分所得、三「諸大」下仰推勝分。自中有四：初辨法門；二「以平等般若」下明法門體用攝化；三「復次善男子」下以親近利益用證前行，有三可知；四「我唯知此」下結。第二體用攝化有三：初舉智光；二「觀察」下觀其機器，有三可知；三「以妙智」下說法被益。仰推中，初別明、下結。

The stage of the twentieth bodhisattva of true practice attains the teaching-gate of the practice of reaching everywhere; the non-Buddhist spiritual friend (kalyāṇamitra) is named Sarvānugata-sarvasattva (Suishun Yiqie Zhongsheng). The three texts are as before. In the first, the teaching and exhortation, there are three, as before. In the second, entering in accordance with instruction, there are eight: first, taking leave; second, recollecting the preceding teaching-gate; third, gradually arriving; fourth, from 'everywhere' onward, seeking; fifth, from 'in the middle of the night' onward, seeing the circumstantial appearance; sixth, from 'Then Sudhana' onward, seeing the appearance of direct retribution; seventh, from 'going to' onward, the ritual of respect; eighth, asking about the teaching-gate. In the third, directly entering, from '[He] answered, saying' onward, there are three: first, praising the generation of the mind [of bodhi]; second, from 'Having known, resting...' onward, explaining what is attained of his own lot; third, from 'All great...' onward, deferring to the superior stages. Within his own [lot] there are four: first, discerning the teaching-gate; second, from 'with equanimous prajñā' onward, clarifying the gathering and transformation by the essence and function of the teaching-gate; third, from 'Furthermore, good man' onward, using the function of drawing near and benefiting to verify the preceding practice, which has three [parts] that can be known; fourth, from 'I only know this' onward, concluding. The second, gathering and transformation by essence and function, has three: first, adducing the light of wisdom; second, from 'observing' onward, observing their capacity, which has three [parts] that can be known; third, from 'with wondrous wisdom' onward, explaining the Dharma and bestowing benefit. In the deferral, first is discerning the particulars, and below is the conclusion.