大方廣佛華嚴經搜玄分齊通智方軌 5.59

5.59

第四智照無二相，人名文殊師利，入普見順知識教法門，亦云菩薩寂靜法門。文有三：初「善男子汝往文殊」等辨勸勝進、二「時善財」下依教揀擇即趣入也、三「爾時善財」下正入法界。初文有三：初示人名、二示教問、三「何以故」下歎德。此中略無處，下文云「到普門國」也。歎德有六：初責；次答，即歎德；三「善男子」下重示以勸；四「是故」下結勸也；五重責；六答耳。依教趣入中，初敬禮、次辭退、三經百一十城漸至處、四揀擇也。普門國是文殊一暫化處也，亦可智所依普法耳。第三正證入中有二：初見、二獲益。所以不云說法，證無言說故。所以此中普見，為表見大智普照不二故。所以不言見文殊，顯普照離見相故。不違其教者，通諸知識順忍故。二增長等者，證益在己。此中有四：初成利他、次「安住」下成自分行、三「入佛甚深」下隨順勝分、四「現入諸趣」下明自他德成入普賢行也。

Fourth, the mark of wisdom illuminating non-duality: the person is named Mañjuśrī, who enters the Dharma-gate of seeing everywhere in accordance with the kalyāṇamitra's teaching, also called the bodhisattva's tranquil Dharma-gate. The text has three parts: first, from 'Good man, you should go to Mañjuśrī' and so forth, which explains urging him to advance further; second, from 'At that time Sudhana' onward, which shows choosing according to the teaching, that is, proceeding and entering; third, from 'At that time Sudhana' onward, which shows the actual entry into the dharmadhātu. The first text has three parts: first, indicating the person's name; second, indicating the instruction to ask questions; third, from 'Why is this?' onward, praising his virtues. Here the location is omitted; the lower text states, '[he] arrived in the country of Universal Gate (Samantamukha)'. Praising virtues has six points: first, a question; next, the answer, which is the praise of virtues; third, from 'Good man' onward, re-instructing in order to encourage; fourth, from 'For this reason' onward, the concluding encouragement; fifth, a re-questioning; sixth, the answer. In proceeding and entering according to the teaching, there are: first, paying homage; next, taking leave; third, passing through one hundred and ten cities and gradually arriving at the place; fourth, choosing. The country of Universal Gate is a place where Mañjuśrī temporarily manifested, or it may simply mean the universal Dharma upon which wisdom relies. In the third [section], the actual realization and entry, there are two parts: first, seeing; second, obtaining benefits. The reason it does not mention preaching the Dharma is that realization is beyond speech. The reason he sees universally here is to represent seeing great wisdom illuminating universally without duality. The reason it does not speak of 'seeing Mañjuśrī' is to reveal that universal illumination is free from the mark of seeing. 'Not defying his teaching' means conforming and acquiescing to all kalyāṇamitras. Second, 'increasing' and so forth means that the benefit of realization resides in oneself. In this there are four points: first, accomplishing the benefiting of others; next, from 'dwelling securely' onward, accomplishing one's own stage of practice; third, from 'entering the Buddha's profound' onward, according with the superior stage; fourth, from 'manifesting entry into all destinies' onward, explaining that one's own and others' virtues are accomplished, entering the conduct of Samantabhadra.