大方廣佛華嚴經搜玄分齊通智方軌 5.41

5.41

第二十八如相迴向菩薩，名正趣，入普門速行法門。初辨勸教、二「時善財」下進入、三「我已」下明正入。初文有四：初示來方；二歎德；三審見可不，有問答二也；四「汝詣」下教請問。何故此一知識言東不噵南？何也。答：此第八迴向如相，離分齊，故揀前耳。但有證見覺初，故說東也。問：所以住金剛山上及至觀世音者，何也？答：由地前位是未證真如，流至比境難壞故。復下赴利生，悲際故也。二依入中有五：初禮敬諦觀、二念前法門、三往親近、四禮拜、五自說發心請問法門。三正入中有二：初說自分所知、二「諸大」下仰推勝分。初文有三：初辨法門名；二問答辨得法因緣等，此有三問；三「我唯」下結所知。答因緣中有三：初舉難知、二「唯願」下重請、三正答因行。正答中有七：一剎；二佛名；三從得法門；四發求遠近；五辨速疾；六供養行；七「悉能了知」下應機授法，通答上三問，亦可別也。仰推有三，可知。

The twenty-eighth is the bodhisattva of the dedication of the characteristic of suchness, named Ananyagāmin ('Right Approach'), who has entered the dharma-gate of the swift practice of the universal gate. First is distinguishing exhortation and instruction; second, from 'Then Sudhana' on down, entering; third, from 'I have already' on down, explaining the actual entry. The first text has four: first, showing the direction from which he comes; second, praising virtues; third, verifying whether he was seen or not, which has two, question and answer; fourth, from 'You should go' on down, instructing him to ask questions. Question: Why does this single kalyāṇamitra speak of the east and not mention the south? Why? Answer: Because this eighth dedication of the characteristic of suchness is free of delimitation, it is set apart from the previous ones. As there is only the initial realization, sight, and awakening, it therefore speaks of the east. Question: What is the reason for dwelling on Mount Vajra and reaching up to Avalokiteśvara? Answer: Because the stage prior to the bhūmis has not yet realized true suchness, and flowing to this comparable sphere is difficult to destroy. Furthermore, it descends to benefit beings, which is the border of compassion. In the second, entering accordingly, there are five: first, paying homage and attentively observing; second, mindfully reflecting on the previous dharma-gate; third, going to approach him; fourth, bowing; fifth, stating one's own aspiration and asking about the dharma-gate. In the third, the actual entry, there are two: first, speaking of what is known in his own portion; second, from 'All the great [bodhisattvas]' on down, deferring with respect to the superior portions. The first text has three: first, distinguishing the name of the dharma-gate; second, questioning and answering to distinguish the causes and conditions of attaining the dharma and so forth, which has three questions; third, from 'I only [know]' on down, concluding what is known. In the answer regarding causes and conditions there are three: first, presenting difficulty of knowing; second, from 'I only wish' on down, requesting again; third, directly answering the causal practice. In directly answering there are seven: first, the realm; second, the Buddha's name; third, obtaining the dharma-gate from him; fourth, how long ago the seeking was generated; fifth, distinguishing swiftness; sixth, the practice of making offerings; seventh, from 'Completely able to understand' on down, dispensing the dharma according with capacities, which answers all three questions above collectively, and may also be taken separately. In deferring with respect there are three, which may be known.