大方廣佛華嚴經疏 50.42

50.42

大文第七「爾時普賢」下以偈總攝。文中二：先敘意、後正頌。前中二：先說儀；後「欲重」下辨意，欲重顯前十門出現故。文有十句，句各一門，而約利生為次不等。一成正覺、二即法輪、三是見聞生善，此三正顯益故；四即出現之法，是前總門；五即是心，約智顯故；六即圓音；七即境界，境界無量，生光亦多；八即涅槃動寂自在，大般涅槃為佛莊嚴故；九即是身，約本說一故；十即是行，果中說因故。後正頌中，四頌：初一頌說分中結酬，以此總包十段意故；後三頌顯名受持，初句顯名、餘皆勸持。且分為三：初偈歎深難聞、次一偈明文由多善、後偈舉勝勸持。然此一品文旨宏奧，能頓能圓，究眾生之本源、罄諸佛之淵海。根本法輪之內更處，其心生在金輪種中，復為嫡子，妙中之妙、玄中之玄。並居凡類之心，少功而能速證。安得自欺不受，長淪生死之中？今聞解能欣，尤須自慶昔善。出現品竟。

Part Seven of the major sections, from "At that time, Samantabhadra" downward, provides a comprehensive summation in verse. Within the text there are two: first, recounting the intention; second, the verses proper. In the former there are two: first, the manner of expounding; second, from "wishing to again" downward, discerning the intention, because of the wish to re-elucidate the previous ten gates of manifestation. The text has ten lines, each line corresponding to one gate, yet they are ordered differently based on benefiting sentient beings: 1. achieving sambodhi; 2. the wheel of Dharma; 3. generating goodness through seeing and hearing—these three directly reveal the benefits; 4. the Dharma of manifestation, which is the previous general gate; 5. the mind, revealed in terms of wisdom; 6. the perfect voice; 7. the sphere—since the sphere is immeasurable, the lights produced are also numerous; 8. nirvāṇa's sovereignty in movement and quiescence, because great parinirvāṇa serves as the Buddha's adornment; 9. the body, explained as one in terms of the fundamental; 10. practice, expounding the cause within the fruit. In the second part, the verses proper, there are four verses: the first verse summarizes the responses within the exposition section, because it comprehensively encompasses the intention of the ten sections; the latter three verses reveal the title and encourage its reception and retention, with the first line revealing the title and the remainder encouraging its retention. These are provisionally divided into three: the first gāthā praises its depth and that it is difficult to hear; the next gāthā explains that [encountering] the text results from abundant goodness; the final gāthā cites its supremacy to encourage retention. Now, the textual purport of this single chapter is grand and profound, capable of being both sudden and perfect; it exhausts the original source of sentient beings and drains the abyssal ocean of all Buddhas. Dwelling further within the core of the fundamental wheel of Dharma, born into the lineage of the golden wheel and further becoming the legitimate heir, it is the wondrous among the wondrous, the profound among the profound. Coexisting in the hearts of common mortals, with little effort one can swiftly realize it. How could one deceive oneself and not accept it, sinking forever in the midst of birth and death? Now, hearing and understanding it, capable of rejoicing, one must especially celebrate one's past good roots. The Chapter on the Manifestation [of the Tathāgata] is concluded.