大方廣佛華嚴經搜玄分齊通智方軌 5.25

5.25

第十三無恚恨行菩薩，優婆夷名自在，入無盡功德藏莊嚴法門。有三：初勸教趣入、二「時善財」下依教趣入、三「答言」下正入法界。初教量中三，如前。二依教趣入中有八：初念法獲益辭退；二「爾時善財於善知識」下歎德攝益，有二可知；三「漸漸」下明所至處；四「周遍」下依教簡擇，有二可知；五尋求進位；六「進入」下正見勝相；七辨敬儀；八「白言」自說發心。六正見相中有三：初正、第二依、三眷屬。第三正入法界中有二：初自分、後仰推勝進。初一句明自分法門、二「一器」下辨法門大用、三結名。第二法門大用中有二：初為說大用法門，有二：初施、二辨益可知。二「汝見我此」下攝令同益。此文有二：初令見內眷屬、二「此諸」下於外作業。初文有三，此第二有五，可知。仰推中，初釋、次結。

The thirteenth, the Bodhisattva of the Practice of Non-resentment, is an upāsikā named Prabhūtā, who enters the dharma-gate of the Adornment of the Inexhaustible Treasury of Merit. There are three [parts]: first, exhorting and instructing to proceed to enter; second, from “Then Sudhana” below, proceeding to enter according to instructions; third, from “replied, saying” below, correctly entering the dharmadhātu. In the first, the authoritative teaching, there are three, as before. In the second, proceeding to enter according to instructions, there are eight [points]: first, recollecting the Dharma, obtaining benefit, and taking leave; second, from “At that time, Sudhana toward the kalyāṇamitra” below, praising virtues and gathering benefit, having two, which can be understood; third, from “gradually” below, explaining the place reached; fourth, from “all around” below, selecting according to instructions, having two, which can be understood; fifth, seeking out to advance in stage; sixth, from “entering” below, correctly seeing the superior characteristics; seventh, discerning the deportment of reverence; eighth, from “addressed [her], saying”, speaking of his own arousal of the mind. In the sixth, correctly seeing the characteristics, there are three [points]: first, direct [retribution]; second, circumstantial [retribution]; third, retinue. In the third, correctly entering the dharmadhātu, there are two [parts]: first, his own division; afterward, respectfully deferring to superior advancement. The first single phrase explains the dharma-gate of her own division; second, from “one vessel” below, discerning the great function of the dharma-gate; third, concluding with the name. In the second, the great function of the dharma-gate, there are two [parts]: first, expounding the dharma-gate of great function for him, having two: first, bestowing; second, discerning benefit, which can be understood. Second, from “Do you see this my” below, gathering [beings] to share the same benefit. This text has two [parts]: first, causing him to see the inner retinue; second, from “all these” below, performing actions outwardly. The first text has three, and this second has five, which can be understood. In respectfully deferring, first, the explanation; next, the conclusion.