大方廣佛華嚴經搜玄分齊通智方軌 5.13

5.13

The second kalyāṇamitra corresponds to the bodhisattva of the abode of cultivating the ground (bhūmi-pariśodhana-vihāra). The bhikṣu is named Sāgaramegha (Haiyun), who enters the Samantabhadra teaching-gate. First, [the previous kalyāṇamitra] exhorts and teaches him to advance and enter; second, from 'At that time Sudhana' onward, he approaches and enters in accordance with the teaching; third, from 'Then Sāgaramegha' onward, he realizes the dharmadhātu. The first part has four points: first, pointing out the place; second, the person's name; third, instructing him to inquire; fourth, praising his virtues. The second, approaching and entering in accordance with the teaching, contains eight points: first, taking leave; second, from 'traveling south' onward, relying [on the instructions] to enter; third, recollecting and maintaining what had been attained; fourth, 'the country of Sāgaramukha (Haimen)' as the place relied upon; fifth, from 'proceeded to' onward, the aspect of seeing; sixth, from 'bowed his head and face' onward, the aspect of reverence; seventh, from 'spoke, saying' onward, stating what he himself has attained; eighth, from 'yet do not know' onward, asking his questions. In the questions, the first seven phrases concern his own portion of practice, and the next five phrases concern the practice of benefiting others. From 'Third, addressed...' onward, directly realizing the dharmadhātu contains three parts: first, praising his ability to ask; second, from 'I abide in this' onward, expounding his own portion of practiced characteristics; third, from 'How could I' onward, deferring upward to superior virtues. In the first text there are two parts: first, a general praise containing three points, which can be understood; second, from 'obtaining the universal gate' onward, specifically praising Sudhana's virtues, which has two points: first, personal benefit; second, from 'with great compassion saving and protecting all' onward, benefiting others; the remaining characteristics can be understood. In the second, the teaching-gate of his own portion, there are four points: first, explaining the causes and conditions for obtaining the teaching; second, from 'At that time that Tathāgata' onward, being gathered and benefited by the fruit-virtues; third, from 'Any who in the ten directions' onward, explaining the virtues of benefiting others; fourth, concluding with the name of the teaching. The first text has five parts: first, directly contemplating, which has three points that can be understood, wherein in the second phrase, one phrase is general and ten phrases are specific, these specific ones being the turning of the sea of phenomena into the characteristics of the ten bhūmis; second, from 'having had this thought, he immediately saw' onward, seeing the teaching-gate of pratītyasamutpāda; third, from 'one million asuras' onward, the practice of external protection; fourth, from 'the jewel-flower Buddha' onward, the gathering and arising of causal practice; fifth, from 'saw upon that flower' onward, seeing its superior characteristics. In the external protection there are twenty phrases, which are simply human and jewel. In seeing the superior characteristics there are twenty phrases. In the second, gathering by the fruit, first there is the direct augmentation and gathering; second, obtaining the benefits has three parts: first, praising the virtues of the sūtra; second, receiving and upholding it; third, from 'even if' onward, calculating and comparing the virtues. In the text on deferring upward, first there is the general, next the reproof, and third the specific and extensive analysis, which can be understood.