華嚴經探玄記 18.18

18.18

第七偈頌讚德分，於中十方菩薩說即為十段。初段中十頌，分二：初九明述前三昧用；後一結用所依，即顯是前師子奮迅定也。前中，初五歡佛身土無礙，於中初一自在、次二甚深、後二廣大。後四歎菩薩眾德，於中一顯前雲集、二願行深、三超二乘、四定惠堅。第二頌中分六：初二歎眾具德，初位滿、後德深；次二歎處眾集；次一斷障證理；次二不動普遍；次一結歸佛力；後二了達佛法，初義、後教。第三頌中分二：初三法說，一歎佛說法應時、二歎佛力用摧邪、三歎佛法超情表；後七喻況中，一智達三際喻、二無漏德圓喻、三自在遍知喻、四德無限礙喻、五法輪荷戴喻、六無礙速遍喻、七智輪為本喻。第四頌中，一德山益物喻、二悲海除炎喻、三行高深證喻、四五二頌明智海出生喻、六巧現應機喻、七隨願畢遂喻、八種智普照喻、九隨方現法喻、十見佛淨根喻。又釋：此十中，一大福、二大悲、三大定、四五理智、六量智、七悲用、八種智、九鏡智、十慈用。第五頌中分四：初一歎見益；次三益菩薩，一總歎、一別令得法、一別令成行；次一現三世間；次三現法成益，一舉能、一廣現、一成智；後二法輪益物。第六頌中分三：初三明凡小不能知、次四明所不知之德，一智深、一福廣、一巧化、一德法；後三顯能知之德，一修行、一破我、一願滿。斯等能知，非是佛德，總非可知。第七頌中分三：初五歎佛體德圓備，於中初一總歎身淨、次二萬行為因、次二滅障成德；次三歎妙用難測，於中初一色用、後二智用；末後二總結，一不思、一不議。第八頌中分三：初二出智德，一依聞出、一依心出；次三堅固行，一精進行、一信智行、一回向行；後五斷德行，於中初二離染成自行、後三離染成利他。第九頌中分四：初二歎佛語業利益、次二身業利益、次二身語雙益、後四利益見聞。第十有十一頌分四：初二歎佛益菩薩，一現德令見、一轉法令聞；次五歎佛為生忍苦，是大悲深厚也；次一釋忍苦所以；餘三明見佛成益。上來偈讚分竟。

The seventh section, on praising virtues in verse, has ten passages spoken by bodhisattvas of the ten directions. In the first passage there are ten verses, divided into two parts: the first nine explain and describe the functions of the preceding samādhi; the last one concludes with that upon which the functions rely, showing that it is the preceding Lion's Sprint Samādhi. In the former part, the first five rejoice in the unobstructedness of the Buddha's body and land: therein, the first one [praises] sovereignty, the next two [praise] profundity, and the latter two [praise] vastness. The latter four praise the virtues of the bodhisattva assembly: therein, the first shows their gathering like clouds as before, the second their deep vows and practices, the third their surpassing the two vehicles, and the fourth their firm concentration and wisdom. In the second verse-[set], it is divided into six: the first two praise the assembly as being endowed with virtues (the first with perfection of stages, the second with depth of virtues); the next two praise their gathering in the assembly; the next one [praises] their severing obstacles and realising principle; the next two [praise] their being unmoving yet omnipresent; the next one traces it back to the Buddha's power; the latter two [praise] their thorough comprehension of the Buddha-Dharma (the first the meaning, the second the teaching). In the third verse-[set], it is divided into two: the first three are literal explanations (first, praising the Buddha's preaching Dharma in accordance with the time; second, praising the Buddha's power and function in crushing heterodoxy; third, praising the Buddha's Dharma as transcending ordinary sentiments); the latter seven are metaphors and analogies (first, the metaphor of wisdom reaching the three limits; second, the metaphor of complete untainted virtues; third, the metaphor of sovereign all-knowledge; fourth, the metaphor of virtues being limitless and unobstructed; fifth, the metaphor of bearing the dharmacakra; sixth, the metaphor of unobstructed, swift omnipresence; seventh, the metaphor of the wheel of wisdom as the foundation). In the fourth verse-[set]: first is the metaphor of the mountain of virtues benefiting beings; second, the metaphor of the ocean of compassion extinguishing flames; third, the metaphor of lofty practice and profound realisation; the fourth and fifth, two verses, explain the metaphor of the ocean of wisdom bringing forth [virtues]; sixth, the metaphor of skilful manifestation responding to capacities; seventh, the metaphor of completely fulfilling wishes in accordance with vows; eighth, the metaphor of the knowledge of aspects illuminating universally; ninth, the metaphor of manifesting the Dharma in accordance with directions; tenth, the metaphor of seeing the Buddha purifying faculties. Another explanation says: of these ten, the first is great merit; second, great compassion; third, great concentration; fourth and fifth, principle-wisdom; sixth, quantitative wisdom; seventh, the function of compassion; eighth, the knowledge of aspects; ninth, mirror-like wisdom; tenth, the function of benevolence. In the fifth verse-[set], it is divided into four: the first one praises the benefit of seeing [the Buddha]; the next three benefit bodhisattvas (one universally praising, one specifically causing them to attain Dharma, and one specifically causing them to accomplish practice); the next one manifests the three realms; the next three manifest Dharma to accomplish benefits (one adducing capability, one manifesting vastly, and one accomplishing wisdom); the latter two [concern] the dharmacakra benefiting beings. In the sixth verse-[set], it is divided into three: the first three explain that ordinary beings and the Hinayāna cannot know; the next four explain the virtues that are not known (one of deep wisdom, one of vast merit, one of skilful transformation, and one of virtuous phenomena); the latter three show the virtues of those who are able to know (one of cultivation and practice, one of destroying self, and one of full vows). These [bodhisattvas] are able to know; it is not that the Buddha's virtues are entirely unknowable. In the seventh verse-[set], it is divided into three: the first five praise the complete endowment of the Buddha's essential virtues (therein, the first universally praises the purity of his body; the next two [praise] the myriad practices as the cause; the next two [praise] extinguishing obstacles to accomplish virtues); the next three praise his wondrous functions as hard to fathom (therein, the first is physical function, and the latter two are wisdom functions); the final two conclude universally (one being unthinkable, one being ineffable). In the eighth verse-[set], it is divided into three: the first two produce virtues of wisdom (one produced based on hearing, one produced based on mind); the next three are firm practices (one of vigorous practice, one of faith and wisdom practice, and one of dedication practice); the latter five are practices of abandoning virtues (therein, the first two leave defilement to accomplish self-practice, and the latter three leave defilement to accomplish benefiting others). In the ninth verse-[set], it is divided into four: the first two praise the benefits of the Buddha's vocal action; the next two, the benefits of physical action; the next two, the joint benefits of body and speech; the latter four, the benefits of seeing and hearing. The tenth has eleven verses divided into four: the first two praise the Buddha benefiting bodhisattvas (one manifesting virtues to let them see, one turning the Dharma to let them hear); the next five praise the Buddha enduring suffering for the sake of beings, which is the profundity of his great compassion; the next one explains the reason for enduring suffering; the remaining three explain that seeing the Buddha accomplishes benefits. Thus ends the section on praise in verse.