大方廣佛華嚴經搜玄分齊通智方軌 5.43

5.43

第三十法界無量迴向菩薩也。神名安住，入菩薩不可壞藏法門。初勸教、二「時善財」下依入、三「安住地神告」下正入。初勸教中有三，如前。道場神名安住。何以此下不辨南為？世間淳熟，離諸相故也。二依入中有七：初辭、次趣摩竭也、三依入，略無念前法門；四「一萬地神」下歎善財德，此文有四：初歎德、二淨界、三應法、四審問可知；五「爾時善財」下敬禮；六申意；七地天顯淨土果報，令同見益，有二：初果、次因及勸取，可知。三正入，有二：初辨自分法門名體因由、二「諸大菩薩」下仰推也。自分中有四：初出法門名體、二「我於燃燈」下明修行差別大用境界、三「乃往已」下明得法因緣、四「我唯」下結自分所知。仰推中，初釋、後結可知。

The thirtieth is the bodhisattva of the dedication of the immeasurable dharmadhātu. The spirit is named Sthāvarā, who enters the Dharma-gate of the bodhisattva's indestructible treasury. First is the admonition to advance; second, from "Then Sudhana" onward, is entering in accordance [with instruction]; third, from "The earth spirit Sthāvarā told..." onward, is the actual entry. In the first part, the admonition to advance, there are three, as before. The spirit of the place of enlightenment is named Sthāvarā. Why from here onward is [heading] south not distinguished? Because the world is mellowed and perfected, being free from all characteristics. In the second part, entering in accordance [with instruction], there are seven: first, taking leave; next, going to Magadha; third, entering in accordance [with instruction], in which recollecting the previous Dharma-gate is omitted; fourth, from "ten thousand earth spirits" onward, praising Sudhana's virtues, this text having four: first, praising virtues; second, purifying the realm; third, responding to the Dharma; fourth, examining and questioning, which can be known; fifth, from "At that time Sudhana" onward, paying homage; sixth, stating his purpose; seventh, the earth deity manifesting the retribution of the pure land so that he might share the benefit of seeing it, which has two: first the fruit, next the cause and encouraging him to take it, which can be known. In the third part, the actual entry, there are two: first, discerning the name, essence, and reasons of the Dharma-gate of his own division; second, from "The great bodhisattvas" onward, deferring [to the superior division]. In his own division, there are four: first, setting forth the name and essence of the Dharma-gate; second, from "I, under Dīpaṃkara..." onward, explaining the differentiated major applications and scopes of practice; third, from "In the distant past..." onward, explaining the causes and conditions of attaining the Dharma; fourth, from "I only" onward, concluding with what he knows of his own division. In deferring [to the superior division], first is an explanation, and afterwards is the conclusion, which can be known.