大方廣佛華嚴經疏 11.28

11.28

第二偈中。然長行偈頌有十例五對，謂有無廣略、離合先後為八九，或超間十，或頌已重頌，故釋頌文不可一例，上下準之。此文略有四例：一宿因現緣，經離頌合；二所成果相，經略頌廣；三現緣風輪，經廣頌略；四山地海樹，經有頌無。十偈分二：初二頌上因相，即辯因招果。餘頌果相，於中分四：初一偈半頌風輪，皆上句所持、下句能持。初半偈以果持果，後偈兼明能成之因，前半離障，願令清淨故；後半無礙，願依空住故。二有一偈頌香海，尋此了名。三有三頌半頌蓮華，初一偈半釋種種光明蘂，則顯此華以寶為體；次一偈釋香義，就法以明寶中出佛，佛出世主，如從質發香遠熏之義；後一釋幢義，演佛是高出義，調生是摧伏義。四有二頌明剎自在，總頌上所持剎海。初偈自在，一一稱性故，即同時具足相應門也。心塵準思。寶光現佛者，依正互融故。後偈結歸普因，故能含攝。

Second, regarding the verses: In the prose and verses, there are ten cases and five pairs: namely, presence and absence, broad and brief, separate and combined, precedence and succession making eight and nine; or jumping over intervening items making ten; or verses reiterating what has already been versified. Therefore, the explanation of the verse text cannot be forced into a single pattern; the context above and below should be used as a guide. This text briefly has four cases: 1. Past causes and present conditions are separated in the sūtra and combined in the verses; 2. The resultant marks accomplished are brief in the sūtra and broad in the verses; 3. The present-condition wind-wheel is broad in the sūtra and brief in the verses; 4. Mountains, ground, oceans, and trees are present in the sūtra and absent in the verses. The ten verses are divided into two: The first two versify the causal marks above, that is, explaining the cause calling forth the fruit. The remaining verses versify the fruitional marks, within which there are four parts: First, one verse and a half versifies the wind-wheels, in all of which the upper line is what is supported and the lower line is what supports. The first half-verse uses fruit to support fruit; the latter verse additionally clarifies the cause capable of accomplishing it—the first half being free from obstacles because the vow is to cause purity, and the latter half being unobstructed because the vow is to abide relying on space. Second, there is one verse that versifies the fragrant ocean; one can understand the name by examining this. Third, there are three and a half verses that versify the lotus flower: the first verse and a half explains the stamens of various radiances, showing that this flower takes jewels as its essence; the next verse explains the meaning of fragrance, clarifying in terms of phenomena that Buddhas emerge from the jewels, and from the Buddhas emerge the worldly leaders, like the meaning of fragrance being emitted from a substance and perfuming from afar; the final verse explains the meaning of the banner (dhvaja), where preaching the Buddha is the meaning of rising high, and taming sentient beings is the meaning of subduing. Fourth, there are two verses clarifying the sovereignty of the kṣetras, generally versifying the supported ocean of kṣetras above. The first verse shows sovereignty, because each and every one accords with nature, which is precisely the gate of simultaneous complete concordance. The mind and dust should be reflected upon accordingly. That the jewelled light manifests Buddhas is because dependent and proper retributions interfuse with each other. The latter verse concludes by returning to the universal cause, and therefore it can contain and embrace.