大方廣佛華嚴經疏 40.21

40.21

第三重頌。二十二頌分三：初十七偈頌位行、次四頌位果、後一結說。前中三：初二頌一句頌勝慢對治、二有十偈三句頌不住道行勝、三有四偈頌彼果勝。二中有三：初一句頌總顯心境；次九偈一句頌別明觀相，即為十段。第一有二偈半頌有支行列。二一偈頌攝歸一心。既云心滅，則生死盡，故知不可唯約真心。以真妄和合是說依心。即真之妄既滅，即妄之真不無，故《起信》云「但心相滅，非心體滅。」三一偈頌自業差別。四半偈頌不相捨離。五半偈頌三道不斷。六一偈越頌第七三苦聚集。七一偈却頌第六三際輪環。八半偈越頌第九生滅繫縛。九有半偈却頌因緣生滅。十有三句頌無所有盡觀。第三「十種」下五句頌總結十名。三「如是」下頌彼果勝中，初二頌對治勝、次一頌修行勝、次半偈頌三昧勝。後二句通頌後二勝，以義通故。位果等可知。

Third, the reiterative verses (geya). The twenty-two verses are divided into three: first, seventeen verses praise the practice of the station; next, four verses praise the fruit of the station; finally, one verse concludes the exposition. In the former there are three: first, two verses and one line praise the antidote to superior conceit; second, ten verses and three lines praise the superiority of the practice of the path of non-abiding; third, four verses praise the superiority of its fruit. In the second there are three: first, one line generally reveals the mind and its object; next, nine verses and one line specifically explain the marks of contemplation, divided into ten sections. The first has two and a half verses praising the arrangement of the links of existence (bhavāṅga). The second has one verse praising their subsumption into the one mind. Since it says that when the mind ceases, saṃsāra comes to an end, we know this cannot refer solely to the true mind. Because the combination of the true and the false is spoken of based on mind. When the false that is identical with the true ceases, the true that is identical with the false is not non-existent; hence the Awakening of Faith says: 'Only the marks of the mind cease, not the essence of the mind.' The third has one verse praising the differences of one's own karma. The fourth has half a verse praising their non-abandonment of one another. The fifth has half a verse praising the non-interruption of the three paths. The sixth has one verse skipping forward to praise the seventh, the accumulation of the three sufferings. The seventh has one verse returning to praise the sixth, the circular turning of the three temporal periods. The eighth has half a verse skipping forward to praise the ninth, the bondage of arising and ceasing. The ninth has half a verse returning to praise the arising and ceasing of causes and conditions. The tenth has three lines praising the contemplation of the exhaustion of non-existence. Third, from 'Ten kinds...' onward, five lines conclude by summarizing the ten names. In the third, from 'Such...' onward, praising the superiority of its fruit: the first two verses praise the superiority of the antidote; the next one verse praises the superiority of cultivation; the next half-verse praises the superiority of samādhi. The last two lines generally praise the latter two superiorities, because the meaning is shared. The fruit of the station and the rest can be understood.