華嚴經文義記(卷第六)
Avatamsaka Sutra Commentary(Volume 6)
師子奮迅城童女彌多羅尼第十
The Tenth: The Maiden Mitrani of the Lion's Roar City
灌頂之土，相是自在，起用無礙，故名□□□。□若實慧，納受聖職，名曰童女，法名波若，莊嚴法門也。恭敬心者，能求之念也。好樂等者，教頎之法也。就所順中，大乘者，名總句。求諸已下，名曰別也。就其別中，初兩句，明護小乘心。次觀法二句，明護煩惱心。至三世已下七句，明依心起行。就其行中，三世一句，解了一句，決定一句，住無一句，此四句，明依心生解。次不違一句，決定一句，住如一句，此三句，明依解興行。滅一切妄想等一句，是住如之差別也。
The land of empowerment manifests as spontaneous freedom, its function arising without obstruction, thus it is called... If one possesses true wisdom and receives the sacred duty, they are named "maiden," with the Dharma name Prajñā, adorning the gate of Dharma. A reverent mind is the thought that seeks it. Delight and the like refer to the methods of teaching and guidance. Among what is followed, the Mahayana is the general statement. From "seeking" onward, it is called the specific. Within the specifics, the first two lines clarify the protection of the mind of the Hinayana. The next two lines, "observing the Dharma," clarify the protection against afflictions. From "through the three times" onward, seven lines clarify the practice arising from the mind. Within this practice, the line "through the three times," the line "understanding," the line "determination," and the line "abiding without" — these four lines clarify understanding arising from the mind. Next, the line "not contradicting," the line "determination," and the line "abiding in suchness" — these three lines clarify practice arising from understanding. The line "extinguishing all deluded thoughts" is a distinction of abiding in suchness.
就自陳來意中，亦有三問三答：初明其體，次顯其名。境界者，用也。就其用中，約唯總別二門，謂普門是總，所謂佛剎已下名別。就此別中，有一百一十七陀羅尼。就此一百一十七中，初之八門明信法差別；次功德陀羅尼已下十門，明自行方便法；三、從業陀羅尼已下有三十八門，明利他方便法；四、從無礙實際陀羅尼已下有六門，明自行成就法；五、從世門法陀羅尼已下有十八門，明利他成就法；六、從分別佛身陀羅尼已下有三十七門，明自他行極大用自在無礙之義也。心如虗空者，總也，餘句別也。謂入深一句，安住二句，具足三句，智慧四句，得無礙五句，住無礙六句，善能七句，行世間八句，善巧九句，於一切時十句。敢此十句中，初明解方便，第二句行方便，次四句明解成就，末後四句明行成就。
In explaining the purpose, there are also three questions and three answers: first clarifying its essence, then revealing its name. The realm refers to its function. Within this function, it is generally divided into two categories: universal and specific. The universal gate is the general category, while what is called the Buddha's realm and below are specific categories. Within these specific categories, there are one hundred and seventeen dhāraṇīs. Among these one hundred and seventeen, the first eight gates clarify the distinctions in faith and methods; next, the ten gates starting with the Merit Dhāraṇī explain the methods for personal practice; third, the thirty-eight gates starting from the Karma Dhāraṇī explain the methods for benefiting others; fourth, the six gates starting from the Unobstructed Reality Dhāraṇī explain the methods for achieving personal realization; fifth, the eighteen gates starting from the Worldly Dharma Dhāraṇī explain the methods for achieving the benefit of others; sixth, the thirty-seven gates starting from the Distinguishing Buddha-Body Dhāraṇī explain the principle of the supreme, unobstructed, and free function of both personal and others' practice. "The mind like empty space" is the general principle, while the remaining phrases are specific. These include: entering the depths (first phrase), abiding peacefully (second phrase), being fully endowed (third phrase), wisdom (fourth phrase), attaining unobstructedness (fifth phrase), dwelling in unobstructedness (sixth phrase), skillfully capable (seventh phrase), acting in the world (eighth phrase), skillful means (ninth phrase), and at all times (tenth phrase). In these ten phrases, the first clarifies the means of understanding, the second phrase the means of practice, the next four phrases clarify the achievement of understanding, and the final four phrases clarify the achievement of practice.