大方廣佛華嚴經搜玄分齊通智方軌 5.51

5.51

第五夜天名寂靜音，即五地菩薩位也，入無量歡喜莊嚴法門。初勸教、二「時善財」下依教趣入、三「夜天告」下正入法界。教中三，同前。二依入中，但有四：初辭退、二往、三禮、四舉行地而問。三正入中有三：初歎發心、二「我成就已」下說自分法門、三「諸大菩薩」下仰推勝分。自分中有四：初辨法門體、二「白言」下明法門德用、三「白言天神」下得法因緣、四「我唯」等結自分所知。德用中，初問、次答。問有四句：初問攝化德用、二問法門境界體相差別分齊、三問造修方便行、四正行也。答中還四，可知。答初文有三：初明觀修、二「我為」下正明攝化、三「善男子」下總結。初文有九心，可知。二正攝化中有五：初總為苦眾生令離苦、二「若見在家」下以十度門等化、三「無色界」下化著正報者、四「為園觀」下化著依報者、五「為貪欲」下以五度門攝修勝行。三結中，初結上初句總告、次句結著依正者、次一句結十度等門。又亦可但有三意而通結上文也。文有二，初總、次別。二答上境界，文有四：初辨因行所觀境；二「又善男子」下明果德所觀境；三「起非」下泯相入實，有三可知；四「佛子此菩薩」下結。三答上方便造修，文有三：初一總、次別、三結可知。別中三十一句，可知。四答正行中有二：初問、次答。答有五，可知也。三明發心久近中，初問、後答。答中，初長行、次偈頌。長行中有六：初佛得法、二「彼道場上」下以法力故常見諸佛、三「經佛剎」下復以法力見賢劫四佛、四「以此法界」下復重得無量法門、五「汝所問我」下結會廣大真實無增減相、六「是故」下勸修行。第二偈頌中有二：初長行生起；二正頌，有十，分三：初一勅聽勸修、次四頌上所得法門因緣、下五頌上行成利益眾生義。仰推文，初別、次結也。

The fifth night goddess is named Jījìngyīn (Quiet Sound), who is at the rank of a fifth-bhūmi bodhisattva, and enters the teaching gate of adornment with immeasurable joy. First is the exhortation and instruction; second, from 'Then Sudhana' downward, proceeding to enter in accordance with the instruction; third, from 'The night goddess said' downward, directly entering the dharmadhātu. In the instruction there are three parts, as before. In the second part, proceeding to enter, there are only four: first, taking leave; second, going; third, paying homage; fourth, asking questions by citing the stage of practice. In the third part, directly entering, there are three parts: first, praising the initial resolve [for bodhi]; second, from 'Having accomplished' downward, explaining her own share of the teaching gate; third, from 'The great bodhisattvas' downward, reverently deferring to superior portions. In her own share there are four: first, identifying the essence of the teaching gate; second, from 'Said' downward, explaining the virtuous functions of the teaching gate; third, from 'He said to the goddess' downward, the causes and conditions of attaining the Dharma; fourth, 'I only,' and so on, concluding with what is known of her own share. In the virtuous functions, first is the question, and next is the answer. The question has four clauses: first, asking about the virtuous functions of gathering and transforming [beings]; second, asking about the distinct divisions of the essential characteristics of the sphere of the teaching gate; third, asking about the expedient practices of cultivation; fourth, the direct practice. In the answer there are likewise four, as can be known. The answer to the first has three parts: first, explaining contemplation and cultivation; second, from 'For the sake of...' downward, directly explaining gathering and transforming; third, from 'Good son' downward, the overall conclusion. The first text has nine minds, as can be known. The second, directly gathering and transforming, has five parts: first, generally causing suffering sentient beings to be freed from suffering; second, from 'If seeing those at home' downward, transforming them through the gates of the ten pāramitās, etc.; third, from 'Formless realm' downward, transforming those attached to direct retribution; fourth, from 'For the parks and pavilions' downward, transforming those attached to dependent retribution; fifth, from 'For the lustful' downward, gathering them to cultivate superior practices through the five pāramitā gates. In the third part, the conclusion: first, it concludes the first clause above, the general address; the next clause concludes those attached to direct and dependent retribution; the next clause concludes the gates of the ten pāramitās, etc. Alternatively, it may simply have three meanings that universally conclude the above text. The text has two parts: first, general; next, specific. In the second part, answering the above sphere, the text has four parts: first, identifying the sphere contemplated in causal practice; second, from 'Furthermore, good son' downward, explaining the sphere contemplated through fruition virtue; third, from 'Arising non-...' downward, eliminating characteristics to enter reality, having three parts, as can be known; fourth, from 'Son of the Buddha, this bodhisattva' downward, the conclusion. In the third part, answering the above expedient cultivation, the text has three parts: first, general; next, specific; third, the conclusion, as can be known. In the specific, there are thirty-one clauses, as can be known. In the fourth part, answering the direct practice, there are two parts: first, the question; next, the answer. The answer has five, as can be known. In the third part, explaining the length of time since giving rise to the mind [for bodhi], first is the question, and afterward the answer. In the answer, first is the prose, and next are the verses. In the prose there are six: first, attaining the Dharma under the Buddha; second, from 'Above that place of enlightenment' downward, constantly seeing the Buddhas through the power of the Dharma; third, from 'Passing through Buddha-kṣetras' downward, further seeing the four Buddhas of the Auspicious Kalpa through the power of the Dharma; fourth, from 'By means of this dharmadhātu' downward, further obtaining immeasurable teaching gates again; fifth, from 'What you asked me' downward, concluding and unifying the vast and true characteristics without increase or decrease; sixth, from 'Therefore' downward, exhorting practice. In the second part, the verses, there are two: first, the prose giving rise to them; second, the verse proper, which has ten stanzas, divided into three parts: first, one commanding [him] to listen and exhorting practice; next, four versifying the causes and conditions of attaining the teaching gate above; the last five versifying the meaning of the above practice being accomplished to benefit sentient beings. The text of reverently deferring has, first, specific, and next, concluding.