大方廣佛華嚴經搜玄分齊通智方軌 5.53

5.53

第七夜天名開敷樹華，即七地菩薩位也，入無量歡喜智足光明法門。文中三義，同前。初勸教中，示處、人名、教問、偈重頌等四也。夜天重頌中有三：初長行生後、二偈頌、三結。第二文有十四偈，初二歎法門深妙、次十半頌劫中值佛得法門、下一半頌後值佛出世獲益轉勝。二依入中有八：初善財得法深入大用；二偈讚報恩之行；善財十四偈中，初三歎自利證德、次三歎利他、下八通明自他之用；三禮辭；四重修前法門；五往；六見相；七禮；八述問。三正入中有二：初明自分法門、二「諸大」下仰推勝分。自分中有五：初總明法門德用，有三：初令得世間樂、二令得出世離苦行、三令成善法行、二「我已成」下正明法門名體、三「善財白言」下明法門大用、四「白言天神」下明發心得法久近因緣、五「我唯」下結也。三大用中有三：初問、次答、三結。第二答中有五：初辨相、二推功在佛、三尋往因、四依起勝行、五舉佛為證可知。四發心久近中有二：初問、次答。答有二：初明深遠難知、二「佛子乃往」下正答。此二各有偈及長行。初長行五文，可知。初偈有二：初長行生、二正頌。頌有二十一半，有五：初一歎法門深勝；次四頌上非凡小乘等知；次十四半頌唯大心菩薩能知，即通頌上業行也；次一勸善財懃修；下一推功在佛，許說生後也。二長行正明往因行中有二：初長行、次偈頌。初有六：初明往昔佛世因緣；二「佛子彼世」下明往世起化因緣，有四可知；三「時彼會中」下歎王化德，有二可知；四「時彼女人」下說偈顯王大行成就；五「王讚女言」下讚女及眷屬福智德成；六「善男子」下結會古今。第四女偈歎王德中有五十二偈，有三：初生起、次偈讚、三顯敬儀。第二偈有二：初二十五偈歎王化德、二「王父名淨光」下二十七偈歎王眷屬勝。初文有三：初六明王未生時具有諸惡、次十二歎王出世豐樂斷惡修善、次七偈歎王說法利物。第二歎眷屬中，初三出王父母處所正法治世、次九歎王出世豐樂、次三歎王遊池園觀、次十二偈池華中童子出現為世歸依。第二重頌中十偈，有三：初五以五通自在知諸佛出世事、次四以漏盡智通知出世法、下一勸修。仰推文有二，可知。

The seventh night goddess is named Kāifūshùhuā (Opening Tree Flowers), who is at the rank of a seventh-bhūmi bodhisattva, and enters the teaching gate of the radiance of the feet of wisdom of immeasurable joy. The three meanings in the text are the same as before. In the first part, the exhortation and instruction, there are four: indicating the place, the person's name, instructing him to ask, and repeating in verse. In the night goddess's repetition in verse, there are three parts: first, the prose giving rise to what follows; second, the verses; third, the conclusion. The second text has fourteen verses: the first two praise the profound subtlety of the teaching gate; the next ten and a half versify meeting the Buddha within the kalpa and attaining the teaching gate; the last half-verse versifies meeting the Buddha appearing in the world later and obtaining progressively superior benefits. In the second part, proceeding to enter, there are eight: first, Sudhana's attaining the Dharma and entering deeply into its great functions; second, the practice of verse praise to repay kindness—in Sudhana's fourteen verses, the first three praise the virtue of realization for one's own benefit; the next three praise benefiting others; the last eight comprehensively explain the functions for both self and others; third, paying homage and taking leave; fourth, repeatedly cultivating the previous teaching gate; fifth, going; sixth, seeing characteristics; seventh, paying homage; eighth, presenting questions. In the third part, directly entering, there are two: first, explaining her own share of the teaching gate; second, from 'The great' downward, reverently deferring to superior portions. In her own share there are five: first, generally explaining the virtuous functions of the teaching gate, having three parts: one, causing them to attain worldly joy; two, causing them to attain supramundane practice that leaves suffering; three, causing them to accomplish the practice of wholesome dharmas; second, from 'I have already accomplished' downward, directly explaining the name and essence of the teaching gate; third, from 'Sudhana said' downward, explaining the great functions of the teaching gate; fourth, from 'He said to the goddess' downward, explaining the causes, conditions, and duration of giving rise to the mind and attaining the Dharma; fifth, from 'I only' downward, the conclusion. In the third part, the great functions, there are three: first, the question; second, the answer; third, the conclusion. In the second part, the answer, there are five: first, identifying the characteristics; second, attributing the achievement to the Buddha; third, searching for past causes; fourth, arising superior practice based on it; fifth, citing the Buddha as proof, as can be known. In the fourth part, the duration of giving rise to the mind, there are two: first, the question; next, the answer. The answer has two: first, explaining that it is deep, distant, and difficult to know; second, from 'Son of the Buddha, in the past' downward, the direct answer. Both of these have verses and prose. The first prose has five passages, as can be known. The first verses have two parts: first, the prose giving rise to them; second, the verses proper. The verses have twenty-one and a half stanzas, with five parts: first, one praising the profound superiority of the teaching gate; next, four versifying the above point that ordinary beings and the hīnayāna, etc., cannot know it; next, fourteen and a half versifying that only bodhisattvas of great mind can know it, which comprehensively versifies the karmic practices above; next, one exhorting Sudhana to cultivate diligently; the last one attributing the achievement to the Buddha and granting the explanation, which gives rise to what follows. In the second part, the prose directly explaining past causal practice, there are two: first, prose; next, verses. The first has six: first, explaining the causes and conditions of past Buddha-ages; second, from 'Son of the Buddha, in that world' downward, explaining the causes and conditions of initiating transformation in past ages, having four parts, as can be known; third, from 'At that time, in that assembly' downward, praising the transforming virtue of the king, having two parts, as can be known; fourth, from 'At that time, that woman' downward, speaking verses to reveal the king's accomplishment of great practice; fifth, from 'The king praised the woman, saying' downward, praising the accomplishment of the virtues of merit and wisdom of the woman and her retinue; sixth, from 'Good son' downward, concluding and unifying past and present. In the fourth part, the woman's verses praising the king's virtue, there are fifty-two verses, with three parts: first, giving rise to them; next, verse praise; third, displaying respectful deportment. In the second part, the verses, there are two: first, twenty-five verses praising the king's transforming virtue; second, from 'The king's father was named Pure Radiance' downward, twenty-seven verses praising the superiority of the king's retinue. The first text has three parts: first, six explaining that before the king was born, there were all kinds of evils; next, twelve praising the king's appearance in the world, bringing abundance and joy, cutting off evil, and cultivating good; next, seven verses praising the king's preaching the Dharma to benefit beings. In the second part, praising the retinue, the first three set forth the king's parents' place and their ruling the world with the true Dharma; the next nine praise the king's appearance in the world with abundance and joy; the next three praise the king's touring ponds, parks, and pavilions; the next twelve verses describe the youth appearing in the pond's flower to become a refuge for the world. In the second repetition in verse, there are ten verses, with three parts: the first five, through the sovereignty of the five supernormal knowledges, know the events of the appearance of the Buddhas in the world; the next four, through the knowledge of the exhaustion of outflows, thoroughly know supramundane dharmas; the last one exhorts practice. The text of reverently deferring has two parts, as can be known.