大方廣佛華嚴經搜玄分齊通智方軌 5.19

5.19

第八童真住菩薩，仙人名毘目多羅，入菩薩無壞幢智慧法門，有三：初勸教進入、二「時善財」下依教進入、三「時彼仙人」下辨現量證。初文有四：初示處、二示人名、三「善能」下歎德、四「汝詣」下教問。二依教趣入中有八：初辨敬辭退；二念前法門有義教，分二可知；三「漸漸」下辨方便進向；四「周遍」下依教簡擇；五見園林依報麁相；六「爾時見彼仙人」下見正報細相；七「往詣」下敬儀，有三可知；八「白言」下申請問。三正證入中有三：初歎發心、二明自分法門、三仰推勝分。初「時彼仙人等」歎發心功能，此中文有三：初十句歎善財利他德；二「大眾各持」下大眾散華供養，讚歎善財；三「告大眾」下結歎發心功能。第二自分，文有四：初辨法門體；二「善財白言」下明法門自在用分齊，有問答二文；三「放善財手」下歸住自分，有二：初放、次問答審法；四「我唯」下結法門名。二法門自在分齊答中有三：初知識手加，見在十方佛所聞法修行，有二可知；二「或自見」下修行時節不同；三「善財為無壞」下明為十法照得十三昧。仰推中有三：初總、次別、三「我豈能」下結。

The eighth, the Bodhisattva of the stage of the Abode of the Kumārabhūta (Youth), is an ascetic named Bhiṣmottara, who enters the bodhisattva dharma-gate of the Banner of Non-destruction and Wisdom. This has three [parts]: first, exhorting and instructing [him] to enter; second, from “Then Sudhana” below, advancing into [it] according to instructions; third, from “Then that ascetic” below, discerning the realization by direct perception. The first text has four [parts]: first, showing the place; second, showing the person's name; third, from “well able to” below, praising his virtues; fourth, from “Go to” below, instructing to inquire. In the second, proceeding to enter according to instructions, there are eight [points]: first, discerning reverently taking leave; second, recollecting the previous dharma-gate, having meaning and teaching, divided into two, which can be understood; third, from “gradually” below, discerning skillful advancing toward; fourth, from “all around” below, selecting according to instructions; fifth, seeing the coarse aspects of the circumstantial retribution of the gardens and groves; sixth, from “At that time, seeing that ascetic” below, seeing the fine aspects of the direct retribution; seventh, from “proceeded to” below, the deportment of reverence, having three, which can be understood; eighth, from “addressed [him], saying” below, applying to inquire. In the third, the correct realization and entry, there are three [parts]: first, praising the arousal of the mind; second, explaining the dharma-gate of his own division; third, respectfully deferring to the superior division. In the first, from “Then that ascetic and others” praising the functional capacity of the arousal of the mind, the text here has three [parts]: first, ten phrases praising Sudhana's virtues of benefiting others; second, from “the great assembly each holding” below, the great assembly scattering flowers in offering and praising Sudhana; third, from “addressed the great assembly” below, concluding by praising the functional capacity of the arousal of the mind. In the second, his own division, the text has four [parts]: first, discerning the essence of the dharma-gate; second, from “Sudhana addressed [him], saying” below, explaining the limits of the sovereign functioning of the dharma-gate, having two texts of question and answer; third, from “releasing Sudhana's hand” below, returning to abide in his own division, having two: first, releasing, next, question and answer examining the Dharma; fourth, from “I only [know]” below, concluding with the name of the dharma-gate. In the second, the answer regarding the limits of the sovereignty of the dharma-gate, there are three [parts]: first, by the touch of the kalyāṇamitra's hand, seeing himself in the presence of the Buddhas of the ten directions hearing the Dharma and practicing, having two, which can be understood; second, from “or seeing himself” below, the periods of practice being different; third, from “Sudhana, for the sake of the non-destructible” below, explaining that because of ten dharmas illumining, he attains ten samādhis. In respectfully deferring, there are three [parts]: first, general; next, specific; third, from “How could I be able to” below, the conclusion.