大方廣佛華嚴經疏 25.40

25.40

第二南方堅固者，表不壞迴向故、菩提心堅故、觀佛無厭故。十頌多明如來為物所依德。於中分二：初三讚佛勝德、後七勸修辨益。前中，初頌明佛體離言、次偈無相現相、後偈現相所因。後七中舉修有益，即顯佛德深玄。文中分三：初偈指德勸依，即結前生後；次三示能入者，令物思齊，各先舉行、後彰行益；後三正勸進修。然夫進修，略有五法，謂欲、精進、念、巧慧、一心。初偈明欲、次偈辨念、後偈巧慧。前二正明，後一反顯。一心精進，攝在志求之中。又慈氏論引《醍醐喻經》共說九善，謂一切法欲為根本，作意所生，觸所集起，受所引攝，以念為主，定為上首，慧為最勝，解脫為堅固，出離為後邊。有前未必有後，有後定須有前，是故先說欲為其本。下二句揀非惡欲，為勝希望。次偈，上半念主、下半作意。後偈反釋，初句慧勝、次句觸集及受、次句定及解脫、後句出離。

Second, the one from the south named Firm (Dṛḍha): signifying indestructible pariṇāmanā, because bodhicitta is firm, and because one contemplates the Buddha without weariness. The ten verses mostly clarify the Tathāgata's virtue as that upon which beings rely. Within them, there are two parts: the first three praise the Buddha's supreme virtues, and the latter seven exhort cultivation and differentiate the benefits. In the former part: the first verse clarifies that the Buddha's essence transcends words; the next verse shows manifesting marks from marklessness; the latter verse shows the cause of manifesting marks. In the latter seven, citing that cultivation has benefit reveals that the Buddha's virtues are profound and subtle. The text is divided into three: the first verse points to virtues and exhorts reliance, concluding the previous and introducing the subsequent; the next three show those who are able to enter, causing beings to emulate them, each first presenting the practice and then revealing the practice's benefit; the latter three directly exhort vigorous cultivation. Now, in vigorous cultivation, there are briefly five dharmas: aspiration, vigor, mindfulness, skillful wisdom, and single-mindedness. The first verse clarifies aspiration; the next verse explains mindfulness; the latter verse explains skillful wisdom. The former two directly clarify, while the latter one reveals by negation. Single-mindedness and vigor are subsumed within earnest seeking. Furthermore, Maitreya's treatise cites the Sūtra on the Analogy of Ghee to speak together of nine wholesome dharmas: all dharmas have aspiration as their root, are produced by mental engagement, are gathered and arisen through contact, are drawn together by feeling, have mindfulness as dominant, have concentration as chief, have wisdom as supreme, have liberation as firmness, and have deliverance as their culmination. Having the former does not necessarily mean having the latter, but having the latter definitely requires the former; therefore aspiration is first stated as their root. The lower two lines eliminate evil desires, making it a supreme aspiration. In the next verse, the first half is the dominant mindfulness, and the second half is mental engagement. In the latter verse, explained in reverse: the first line is supreme wisdom; the second line is the gathering of contact and feeling; the third line is concentration and liberation; the final line is deliverance.