大方廣佛華嚴經疏 46.39

46.39

第二祇夜，一百七頌，大分為二：百偈頌前、七偈結歎。前中但頌廣釋，即為十段，段各十偈。初有十頌頌音聲忍，於中先二偈頌所聞佛說，餘頌能聞入法。於中，一偈頌不驚怖畏、一偈深信、一偈悟解、二偈愛樂、一偈修習安住、後二偈頌趣向專心憶念。二有十偈頌順忍，於中，初一偈三句頌思惟、次二偈一句頌隨順了知令心清淨、次一却頌觀察平等無違、餘頌正住修習。三有十偈頌無生忍，初三頌標，以前三忍皆是法說故，偈初各加其喻；次四頌釋；後三結歎。第四頌如幻忍，初六頌略說，於中前四頌指法同喻及顯緣相、後二頌成就忍行；後四頌廣，於中初二頌喻、次一頌合、後一頌忍行成。第五「如是」下頌如焰忍，初一攝前生後以明觀意、次三頌指法同喻、次一頌喻、後三頌合。第六「菩薩了」下頌如夢忍中，正頌前合，兼頌標喻。十頌頌前九句，一頌無變異、二一頌頌自性，上二兼頌標法；三頌執著翻則解脫，兼頌前喻；四頌性離；五超頌所現；六却頌本性；七八二頌頌無差別；九頌想分別；十頌覺時。思之可了。第七「修行」下頌如響忍，初一偈頌忍行所因，文云「修行如是行」，似結前喻，既言知諸法性，義同忍行；次二偈頌聞一切聲如響；次二頌知如來聲如響；餘頌忍成之益，其喻遍諸偈中。第八「為欲」下頌如影忍，頌法說十對，喻合含在其中。初二偈頌非世生沒，謂了寂故不生、饒益故不沒；次偈頌非在內外，不住故不內、不離故不外；次偈頌非行不行，了無染故非行、化世故非不行；次偈頌非同非異，知自性故非同、了無二故非異；次偈頌非往不往，第二句不往、餘三句非不往；次六句頌非住非不住，於中初二句兼別頌喻故云非內外，次亦不在內外二句頌非是世間非出世間，次入此一偈頌非修菩薩行非捨於大願，次一偈頌雖常行一切佛法而能辦一切世間事。其實不實及不住世流法流，義通結上，故略不頌。第九「觀察」下頌如化忍，初三偈頌總知一切世間如化、次一頌染法化、次二頌淨法化。言度脫亦如化者，為釋疑故，謂觀察眾生如化，何用化之？故此答云：化若有實，可招來難。度既如化，化之何妨？餘頌法合。第十頌如空忍，初一偈頌忍解之相、餘頌忍行成益。於中，初五偈頌別，顯德齊虛空；次三偈頌徵釋得忍之由；後一偈却頌上總明得如空三業。末後七偈結歎，中二：前三二利行圓，言超過一切，正顯十頂之義；後四顯深難測，上智所知。

Second, the geyas, comprising one hundred and seven verses, are broadly divided into two: one hundred verses reiterate the preceding [prose], and seven verses conclude with praise. Within the former, they only versify the detailed explanation, forming ten sections with ten verses each. First, ten verses versify the forbearance of sounds: within these, the first two verses versify the Buddha's preaching that is heard, and the remaining verses versify the capacity to hear and enter the Dharma. Within them, one verse versifies absence of alarm and fear; one verse, profound faith; one verse, awakening and comprehension; two verses, affectionate delight; one verse, cultivation and peaceful dwelling; and the final two verses versify directing oneself toward [the Dharma] and focusing the mind in mindfulness. Second, ten verses versify compliant forbearance: within these, the first verse and three lines versify contemplation; the next two verses and one line versify compliant thorough knowledge causing the mind to become pure; the next one [verse] turns back to versify observing equality without contradiction; and the remaining verses versify correct abiding and cultivation. Third, ten verses versify the forbearance of the non-arising of dharmas: the first three verses set forth the topic—because the first three forbearances are all teachings presented in terms of dharmas, similes are added at the beginning of each verse; the next four verses explain them; and the final three conclude with praise. Fourth, [ten verses] versify the forbearance [of seeing all dharmas] like an illusion: the first six verses speak briefly, within which the first four verses point to dharmas as identical to the similes and reveal the marks of conditions, and the latter two verses accomplish the practice of forbearance; the latter four verses expand [on this], within which the first two verses provide the similes, the next one verse applies them, and the last verse accomplishes the practice of forbearance. Fifth, from "Thus" onward, [ten verses] versify the forbearance [of seeing all dharmas] like a mirage: the first verse subsumes the preceding and generates the following to clarify the intent of contemplation; the next three verses point to dharmas as identical to the similes; the next one verse gives the simile; and the latter three verses apply it. Sixth, from "The bodhisattva understands" onward, in versifying the forbearance [of seeing all dharmas] like a dream, they directly versify the previous application and concurrently versify the indicated simile. Ten verses versify the previous nine phrases: the first verse versifies changelessness; the second verse versifies intrinsic nature—the above two concurrently versifying the indicated dharmas; the third verse versifies attachment being overturned into liberation, concurrently versifying the preceding simile; the fourth versifies intrinsic detachment; the fifth steps forward to versify what is manifested; the sixth turns back to versify original nature; the seventh and eighth verses versify non-differentiation; the ninth versifies ideational conceptualization; and the tenth versifies the time of awakening. This can be understood upon reflection. Seventh, from "Cultivating" onward, [ten verses] versify the forbearance [of seeing all dharmas] like an echo: the first verse versifies the cause of the practice of forbearance; the text says, "Cultivating such practice," which seems to conclude the previous simile, but since it speaks of knowing the nature of all dharmas, its meaning is identical to the practice of forbearance; the next two verses versify hearing all sounds as like an echo; the next two verses versify knowing the Tathāgata's voice as like an echo; and the remaining verses versify the benefits of completing forbearance, with the simile pervading all these verses. Eighth, from "In order to desire" onward, [ten verses] versify the forbearance [of seeing all dharmas] like a shadow: they versify the ten pairs stated in terms of dharmas, with simile and application subsumed within them. The first two verses versify neither arising nor perishing in the world—that is, through understanding quiescence they do not arise, and through benefiting [beings] they do not perish; the next verse versifies being neither inside nor outside—through not abiding they are not inside, and through not departing they are not outside; the next verse versifies neither practicing nor not practicing—through understanding absence of defilement they do not practice, and through transforming the world it is not non-practice; the next verse versifies neither identical nor different—through knowing intrinsic nature they are not identical, and through understanding non-duality they are not different; the next verse versifies neither going nor not going—the second line [speaks of] not going, and the other three lines [speak of] not not going; the next six lines versify neither abiding nor not abiding, within which the first two lines concurrently and separately versify the simile, hence stating "neither inside nor outside"; the next two lines on "also not being inside or outside" versify being neither mundane nor supramundane; the next one verse on "entering this" versifies neither cultivating bodhisattva practices nor abandoning the great vows; and the next one verse versifies that although always practicing all Buddha-dharmas, they are able to accomplish all mundane affairs. "Real and unreal" and "not abiding in the stream of the world or the stream of Dharma" generally conclude the above in meaning, and are thus omitted and not versified. Ninth, from "Observing" onward, [ten verses] versify the forbearance [of seeing all dharmas] like an apparition: the first three verses versify generally knowing all mundane realms as like apparitions; the next one verse [versifies] apparitions of defiled dharmas; and the next two verses [versify] apparitions of pure dharmas. Stating that delivering [beings] is also like an apparition is meant to resolve doubts: namely, if one observes that sentient beings are like apparitions, why bother delivering them? Thus this answers: if apparitions were real, they would invite future difficulties; but since deliverance is also like an apparition, what hindrance is there in delivering them? The remaining verses apply the dharmas. Tenth, [ten verses] versify the forbearance [of seeing all dharmas] like space: the first verse versifies the characteristics of understanding forbearance; the remaining verses versify the benefits of completing the practice of forbearance. Within these, the first five verses specifically reveal virtues equal to empty space; the next three verses examine and explain the reason for obtaining forbearance; and the final verse turns back to versify the above general clarification of obtaining the three karmas that are like space. The final seven verses conclude with praise, divided into two: the first three [show] the completion of the practice benefiting oneself and others, and by speaking of "transcending all," they precisely reveal the meaning of the ten crowns; the latter four reveal the profound and difficult to measure, known by those of supreme wisdom.