大方廣佛華嚴經搜玄分齊通智方軌 5.15

5.15

第四生貴住菩薩，良醫名彌伽，入所言不虛法門，即初教勸、二「時善財」下依教趣入、三「良醫」下謂正入證。初文有三：無其歎德。二依教趣入中有七：初辭進；二「爾時一心」下念前法門令其成滿；三「漸至」下進向勝分；四「入祝藥城」下依教簡擇；五見相；六敬儀；七請問，有二可知。三正入中有三：初歎發心、二「爾時良醫稱揚」下說自分法、三「云何能說」仰推勝分。初文有五：一審發心、二明答、三禮供養、四「敬重」下歎發心功德、五「當知菩薩」下通歎菩薩化德。四廣歎發心內有四：初總歎；第二「善男子若有」下通歎發心功能；三佛菩薩加護，天等供養、四「彼為安慰」下辨護念意。第二說自分法中有四：初明口放光集眾；二「時彼良醫」下廣辨智慧法門；三「所應作已」下攝儀歸本，有三：初歸、次說法門名、三明德用；第四結仰推中有二：初總、次「彼諸」下別也。

The fourth corresponds to the bodhisattva of the abode of noble birth (abhijāta-vihāra). The skilled physician is named Megha (Mijia), who enters the teaching-gate of speech not in vain. That is: first, exhorting and instructing; second, from 'At that time Sudhana' onward, approaching and entering in accordance with the teaching; third, from 'The skilled physician' onward, refers to directly entering and realizing. The first text has three points, lacking the praise of virtues. The second, approaching and entering in accordance with the teaching, contains seven points: first, taking leave and advancing; second, from 'At that time with single-mindedness' onward, recollecting the previous teaching-gate to bring it to completion; third, from 'gradually arrived' onward, advancing toward the superior portion; fourth, from 'entered the city of Draviḍa (Zhuyao)' onward, discerning in accordance with the teaching; fifth, the aspect of seeing; sixth, the reverential demeanor; seventh, asking questions, which has two points that can be understood. The third, directly entering, contains three points: first, praising the generation of the aspiration; second, from 'At that time the skilled physician praised' onward, expounding the teaching of his own portion; third, from 'How could I speak of' onward, deferring upward to the superior portion. The first text has five parts: first, examining the generation of the aspiration; second, clarifying the reply; third, bowing and making offerings; fourth, from 'revering' onward, praising the virtues of generating the aspiration; fifth, from 'It should be known that bodhisattvas' onward, comprehensively praising the bodhisattva's transformative virtues. In the fourth, extensively praising the generation of the aspiration, there are four points: first, a general praise; second, from 'Good son, if there are' onward, comprehensively praising the function of generating the aspiration; third, protection by the Buddhas and bodhisattvas and offerings by devas and others; fourth, from 'He, in order to comfort' onward, discerning the intent of protective mindfulness. In the second, expounding the teaching of his own portion, there are four points: first, clarifying that his mouth emits light to gather the assembly; second, from 'At that time that skilled physician' onward, extensively discerning the teaching-gate of wisdom; third, from 'having completed what was to be done' onward, gathering in the deportment and returning to the source, which has three points: first, returning; next, speaking the name of the teaching-gate; third, clarifying its virtuous function; fourth, concluding. In deferring upward, there are two points: first the general, next from 'those' onward the specific.