大方廣佛華嚴經搜玄分齊通智方軌 5.55

5.55

第九天名妙德圓滿，即九地菩薩位也，入無量境界受生自在法門。流彌尼者，生太子處也。三門同上。初教進三義，同前。二「時善財」下依教趣入中有七：一辭、二念增前法、三漸至處、四「周遍」下尋求、五見相、六敬禮、七申問。三「答言」下正入法界中有二：初說自分法門、二「諸大」下仰推勝分。自分中有四：初辨法門名體、二「善財白言天神」下明法大用、三「善財白」下得法久近、四「唯我」下結自所知。法門名體，有二：初辨方便、二出行名體。初文有三：初長行、次偈頌、三結益。長行中有三：初舉十名歎德、二「何等」下歎別釋、三「住是」下結。此有十句，初文有三：初舉十數；二歎德；三「何等為」十下列十名，有二可知。第二別釋中十門，各有三：初列名、二釋也、三結。重頌十偈，次第頌前十受生法，可知。二法門大用中有三：初問；二答；三「我一念中悉知」下結知自在耳，此有二可知。二答文內有五：初天得具足受生法門生此林，有四句也。二時此林下現十瑞相，初立宗、次問、三釋、四結、五明初利益也。三「佛子摩耶乃至生太子時」下因行智光以相顯體，有三句可知。四「畢利叉樹」下大用自在攝德無礙，有三句也。五「生菩薩時如空」下顯清淨無染，文有三：初為益現身、二順法成似、三成而無作。初有四喻，朗曜挺特，如空中日；即現群機，喻若電光；布慈漸益，如山起雲；像現除迷，若闇中燈。三得法因緣中，初問、次答。答中，初長行、次偈頌。長行中有四：初時劫佛現、二「彼世界乃至王都」下明受身因緣、三「於意云何」下結會古今、四「我從是來」下辨修行廣大。頌中有二：初長行生起、二頌。偈文有三十三半，有四：初一勅聽許說、二有八頌前初所得法門、次十三半頌上經諸佛修使增廣、次一結難思也。仰推，有二可知。

The ninth goddess is named Guṇagaṇapuṇyaprabhā, corresponding to the stage of the ninth-bhūmi bodhisattva, who enters the teaching-gate of birth at will in measureless realms. "Lumbinī" is the place where the prince was born. The three sections are the same as above. First, the exhortation to proceed has three aspects, the same as before. Second, from "Then Sudhana..." downward, the proceeding to enter according to instruction has seven: (1) taking leave; (2) mindfully increasing the prior dharmas; (3) gradually arriving at the place; (4) from "everywhere" downward, searching; (5) seeing the signs; (6) paying respectful homage; (7) presenting the question. Third, from "said in reply:" downward, the actual entry into the dharmadhātu has two [parts]: first, expounding the teaching-gate of one's own component; second, from "All the great..." downward, humbly deferring to the superior components. In one's own component, there are four: first, discerning the name and essence of the teaching-gate; second, from "Sudhana said to the goddess..." downward, explaining the great function of the teaching; third, from "Sudhana said..." downward, how long ago the Dharma was attained; fourth, from "I only..." downward, concluding one's own knowledge. In the name and essence of the teaching-gate, there are two: first, discerning the skillful means; second, setting forth the name and essence of the practice. The first text has three: first, prose; second, verses; third, concluding the benefits. In the prose, there are three: first, citing ten names to praise the virtues; second, from "What are..." downward, praising and separately explaining; third, from "abiding in this..." downward, concluding. This has ten clauses. The first text has three: first, citing the number ten; second, praising the virtues; third, from "what are the ten..." downward, listing the ten names, which have two parts that can be understood. In the second, the separate explanations of the ten gates, each has three: first, listing the name; second, explaining; third, concluding. The ten reiterative verses sequentially praise the previous ten dharmas of taking birth, which can be understood. Second, in the great function of the teaching-gate, there are three: first, the question; second, the answer; third, from "I in a single thought completely know..." downward, concluding the sovereign knowledge, which has two parts that can be understood. Within the second text, the answer, there are five: first, the goddess attaining the complete teaching-gate of taking birth and being born in this grove, which has four clauses; second, under "at that time in this grove," ten auspicious signs manifesting, with first establishing the thesis, next the question, third the explanation, fourth the conclusion, and fifth explaining the initial benefit; third, from "Son of the Buddha, when Māyā... gave birth to the prince" downward, revealing the essence by means of signs through the light of wisdom in causal practice, which has three clauses that can be understood; fourth, from "the vṛkṣa tree" downward, the sovereign great function subsuming virtues without obstruction, which has three clauses; fifth, from "when giving birth to the bodhisattva, like space..." downward, revealing purity free of defilement; this text has three: first, manifesting the body for benefit; second, according with the Dharma to form a resemblance; third, accomplishing without action. The first has four similes: shining brilliantly and outstanding, like the sun in the sky; manifesting instantly to the various capacities, like lightning; spreading compassion to gradually benefit, like clouds rising over mountains; manifesting forms to dispel delusion, like a lamp in the dark. Third, in the conditions of attaining the Dharma, first is the question, next the answer. In the answer, first is the prose, next the verses. In the prose, there are four: first, the eon and the appearance of the Buddha; second, from "that world... to the royal capital" downward, explaining the conditions of receiving the body; third, from "what do you think?" downward, concluding by uniting past and present; fourth, from "from that time onward, I..." downward, discerning the vastness of cultivation. In the verses, there are two: first, the prose introduction; second, the verses. The verses contain thirty-three and a half stanzas, with four [sections]: first, one stanza instructing to listen and granting permission to speak; second, eight stanzas praising the teaching-gate initially attained before; next, thirteen and a half stanzas praising cultivation under various Buddhas to expand it; next, one stanza concluding that it is inconceivable. The humble deference has two parts, which can be understood.