大方廣佛華嚴經搜玄分齊通智方軌 5.47

5.47

自此已下有十知識。此一歡喜地菩薩也。天名婆娑婆陀，入光明普照諸法壞散眾生愚癡法門。初辨勸教、二「時善財」下依入、三「爾時夜天告」下明入法界。勸教中三，如前。加毘羅城，國名舍夷，是佛生處，表初地生如來家也。所以此後皆是夜天欲彰此下得理自在，輝光大夜處，深闇化故也。餘前已明。二依入中有七：一辭往；二念前法門；三至處；四「從東門」下漸趣尋求，有二可知；五「見彼」下見相，有二，初見、二觀德；六「見聞此已」下明喜禮拜；七自說發心請問，此有三句可知。東門者，開明之初也。三「告言」下正入中，大文有三：初歎發心順知識教、二「我已成」下說自分法門、三「諸大」下仰推勝分。自分中有四：初辨法名體、次「我於善惡」下辨用、三「白言」下明得法因緣、四「我唯」下結自所知。用中有三：初於眾生起慈悲方便、二「我常如是」下依前方便對緣化也、三說偈勸修。二對化中有十七文：初總救、二救海難、三救陸難、四為依、五救山難、六救曠野難、七救苦難、八救著國土、九救著五陰、十救著聚落、十一救著六入、十二救迷惑、十三救惡業、十四救厄難、十五救苦等三障、十六救邪三業、十七普賢行攝也。三偈中有二：初長行生後、次偈頌。偈有二十一偈：初一頌前法門、次四頌初入地四無量行勸令究竟、次十三偈六入勝用勸修究竟、次三偈總歎所得法門勝用。前十三偈中，法身等宿命通，我心等二他心，我以神等二身通，清淨廣智一偈漏盡通。第三得法因緣中，初問、次答。問中，初問發心時劫、二問得法門久近。答上二問，各有結會二文可知。仰推中，初廣、次結也。

From here below there are ten good spiritual friends. This one is a bodhisattva of the Pramuditā-bhūmi. The deity is named Vāsantī, who enters the Dharma-gate of the radiance universally illuminating all phenomena and shattering the foolish ignorance of sentient beings. First is explaining the admonition to advance; second, from "Then Sudhana" onward, is entering in accordance [with instruction]; third, from "At that time the night deity told..." onward, is explaining the entry into the dharmadhātu. In the admonition to advance, there are three, as before. The city of Kapilavastu, whose country is named Śākya, is the place where the Buddha was born, representing the entry into the family of the Tathāgatas on the first bhūmi. The reason that from here onward they are all night deities is to show that from this point onward mastery of the principle is attained: in the place of the radiance in the great night, the profound darkness is transformed. The rest has already been explained above. In the second part, entering in accordance [with instruction], there are seven: first, taking leave and going; second, recollecting the previous Dharma-gate; third, arriving at the place; fourth, from "From the east gate" onward, gradually advancing and searching, which has two parts that can be known; fifth, from "seeing her" onward, seeing the characteristics, which has two: first seeing, second observing virtues; sixth, from "Having seen and heard this" onward, explaining the joyful paying of homage; seventh, stating his own resolving [of the mind on bodhi] and inquiring, which has three phrases that can be known. The "east gate" is the beginning of opening and illumination. In the third part, from "told... saying" onward, the actual entry, the general text has three: first, praising the resolving [of the mind on bodhi] and compliance with the good spiritual friend's instruction; second, from "I have already accomplished" onward, stating the Dharma-gate of his own division; third, from "The great" onward, deferring to the superior division. In his own division, there are four: first, discerning the name and essence of the Dharma; next, from "Toward good and evil..." onward, discerning the application; third, from "He addressed... saying" onward, explaining the causes and conditions of attaining the Dharma; fourth, from "I only" onward, concluding with what he himself knows. In the application, there are three: first, giving rise to compassionate expedient means toward sentient beings; second, from "I constantly thus..." onward, transforming in response to conditions in accordance with the preceding expedient means; third, speaking verses to encourage cultivation. In the second, transforming in response [to conditions], there are seventeen passages: first, general rescue; second, rescuing from perils of the sea; third, rescuing from perils of the land; fourth, acting as a refuge; fifth, rescuing from perils of mountains; sixth, rescuing from perils of the wilderness; seventh, rescuing from hardships and suffering; eighth, rescuing from attachment to realms; ninth, rescuing from attachment to the five aggregates; tenth, rescuing from attachment to villages; eleventh, rescuing from attachment to the six sense fields; twelfth, rescuing from confusion; thirteenth, rescuing from evil karma; fourteenth, rescuing from distress and difficulties; fifteenth, rescuing from the three hindrances of suffering and the like; sixteenth, rescuing from the evil three karmas; seventeenth, gathering in through the practices of Samantabhadra. In the third part, the verses, there are two: first, prose introducing what follows; next, verse chants. There are twenty-one verses: the first verse chants the previous Dharma-gate; the next four verses chant the four immeasurable practices upon initial entry into the bhūmi, encouraging their consummation; the next thirteen verses chant the superior applications of the six sense fields, encouraging the consummation of cultivation; the next three verses generally praise the superior applications of the attained Dharma-gate. In the preceding thirteen verses, the "dharmakāya" etc. refers to the knowledge of past lives; "my mind" etc. in two [verses] refers to knowledge of others' minds; "I, through spiritual..." etc. in two [verses] refers to psychic power; "pure, vast wisdom" in one verse refers to the knowledge of the destruction of outflows. In the third part, the causes and conditions of attaining the Dharma, first is questioning; next is answering. In the questions, first is asking about the kalpa of resolving the mind; second is asking about the time elapsed since attaining the Dharma-gate. In answering the above two questions, there are each two passages of concluding convergence, which can be known. In deferring [to the superior division], first is broad, and next is concluding.