大方廣佛華嚴經搜玄分齊通智方軌 5.38

5.38

第二十五無盡藏迴向菩薩位，女名婆須蜜多，入離欲實際法門。初明勸教、二「時善財」下依教進入、三「答言」下正證。教中三義，同前。二進入中有八：一辭退；二念前法門；三漸至如前；四明尋求，有四可知；五「善財聞此」下見依報相；六「善財見彼」下見正報相，有四，初身、次口、三意、四莊嚴可知；七禮敬；八自說發心請問。三正入中有二：初自說法門、二「諸大」下仰推勝分。自分中有四：一句辨法門名體；二「若天見我」下明法大用，有四：初總同生、次現勝、三對生獲益、四結。阿黎宜者，此方名本欲。阿眾鞞者，此名正欲。三「昔何所」下得法因緣，初問、次答。答中有二：初勝緣、次發心。四「我唯」下結自所知。仰推有二，可知。

The twenty-fifth is the position of the bodhisattva of the dedication of the inexhaustible treasury. The woman is named Vasumitrā, who has entered the dharma-gate of the reality-limit free of desire. First is the explanation of exhortation and instruction; second, from 'Then Sudhana' on down, entering according to the teaching; third, from 'He answered' on down, actual realization. In the instruction there are three meanings, the same as before. In the second, the entering, there are eight: first, taking leave; second, mindfully reflecting on the previous dharma-gate; third, gradually arriving, as before; fourth, explaining the search, which has four [aspects] that may be known; fifth, from 'Sudhana heard this' on down, seeing the marks of the environmental retribution; sixth, from 'Sudhana saw her' on down, seeing the marks of the personal retribution, which has four: first physical, next verbal, third mental, and fourth adornments, which may be known; seventh, paying homage; eighth, stating one's own aspiration and asking questions. In the third, the actual entry, there are two: first, speaking of her own dharma-gate; second, from 'All the great [bodhisattvas]' on down, deferring with respect to the superior portions. Her own portion has four: first, one sentence distinguishing the name and essence of the dharma-gate; second, from 'If devas see me' on down, explaining the great function of the dharma, which has four: first, general identity of rebirth; next, manifesting superiority; third, facing beings to confer benefit; fourth, conclusion. 'Āliṅgana' means fundamental desire in this realm. 'Ācumbana' means direct desire here. Third, from 'In the past, where...' on down, the causes and conditions of attaining the dharma, first questioning, and next answering. In the answer there are two: first, superior conditions; next, the aspiration. Fourth, from 'I only [know]' on down, concluding what she herself knows. Deferring with respect has two [parts], which may be known.