大方廣佛華嚴經搜玄分齊通智方軌 5.39

5.39

第二十六隨順堅固善根迴向菩薩位，長者名安住，入不滅度際菩薩法門。三義同前。教勸中有三，同前。二進入中但有四：初辭、二往、三至、四自說發心及請問耳。三正入有二：初自說所得、二仰推勝分。自分中有三：初辨法門體；二「自言」下明法門德用，有三，謂問、釋、結通等也，可知；三「我唯」下結自所知。初文有二：初列名；二「住此」下明見佛行相，有二：初佛、次法也，各有二句。仰推中，初釋、後結。

The twenty-sixth is the position of the bodhisattva of the dedication that accords with solid roots of good. The elder is named Veṣṭhila ('Peaceful Abiding'), who has entered the bodhisattva dharma-gate of the limit of non-extinction. The three meanings are the same as before. In the exhortation and instruction there are three [parts], the same as before. In the second, the entering, there are only four: first, taking leave; second, going; third, arriving; fourth, stating one's own aspiration and asking questions. In the third, the actual entry, there are two: first, speaking of what he himself has attained; second, deferring with respect to the superior portions. His own portion has three: first, distinguishing the essence of the dharma-gate; second, from 'He himself said' on down, explaining the virtuous functions of the dharma-gate, which has three, namely questioning, explaining, and concluding with general penetration and so forth, which may be known; third, from 'I only [know]' on down, concluding what he himself knows. The first text has two: first, listing the names; second, from 'Abiding here' on down, explaining the active marks of seeing the Buddha, which has two: first the Buddha, and next the Dharma, each having two sentences. In deferring with respect, first is the explanation, and later the conclusion.