大方廣佛華嚴經搜玄分齊通智方軌 5.21

5.21

第十灌頂住菩薩位，女名彌多羅，入般若波羅蜜普莊嚴法門。初教往、二「時善財」下依教趣入、三「答言」下正證。初文有三：初示處、人名、教問等。二進入勝分中有八：初辭進；二念前法門之用；三到其處；四「周遍」下尋求，有三可知；五「善財即入」下見依麁相；六「見彼女」下見正細相；七「見已」已下辨敬儀；八「白言」下請問。三證入中有二：初自分法門、二「諸大菩薩」下仰推勝分。自分中有四：初辨得法門體；二「童子正念」下問法門名，有三可知；三「境界云何」下問作用分齊；四「我唯知此」下結。初文有三：初勸觀、二「見一一」下定所現事、三「皆是」下推起因緣。第三作用分齊中，先問、次答。答中合有一百一十六門，此等法門並通一部為軌，為此是解窮故也。仰推中有三：初總、次別、三結。

The tenth, the Bodhisattva of the stage of the Abode of Consecration (Mūrdhābhiṣikta), is a woman named Maitrāyaṇī, who enters the dharma-gate of the Universal Adornment of Prajñāpāramitā. First, instructing to go; second, from “Then Sudhana” below, proceeding to enter according to instructions; third, from “replied, saying” below, the actual realization. The first text has three [points]: first, showing the place, the person's name, instructing to inquire, etc. In the second, advancing into the superior division, there are eight [points]: first, taking leave and advancing; second, recollecting the function of the previous dharma-gate; third, arriving at that place; fourth, from “all around” below, seeking out, having three, which can be understood; fifth, from “Sudhana then entered” below, seeing the coarse aspects of circumstantial retribution; sixth, from “saw that woman” below, seeing the fine aspects of direct retribution; seventh, from “having seen” below, discerning the deportment of reverence; eighth, from “addressed [her], saying” below, applying to inquire. In the third, entering into realization, there are two [parts]: first, the dharma-gate of her own division; second, from “the great bodhisattvas” below, respectfully deferring to the superior division. In her own division, there are four [points]: first, discerning the essence of the attained dharma-gate; second, from “The youth with correct mindfulness” below, inquiring about the name of the dharma-gate, having three, which can be understood; third, from “What is the realm?” below, inquiring about the limits of its functioning; fourth, from “I only know this” below, the conclusion. The first text has three [points]: first, exhorting to contemplate; second, from “seeing each” below, determining the manifested affairs; third, from “all are” below, tracing the originating causes and conditions. In the third, the limits of the functioning, first there is the question, next the answer. Within the answer, there are altogether one hundred and sixteen gates; these dharma-gates collectively serve as the model throughout the entire work, because this is the exhaustion of understanding. In respectfully deferring, there are three [parts]: first, general; next, specific; third, conclusion.