大方廣佛華嚴經疏 53.33

53.33

大文第十「爾時普賢」下偈頌分。總有二百一十五頌半，分三：初有八偈七言，歎德深廣，明說分齊；二「其心」下百三十一頌半，總示行德，略顯深廣，上二並是伽陀；三從「依於佛智」下七十六偈，頌前長行，方是祇夜。今初，分四：初四許說廣深、次二舉德誡聽、次一重總許說、後一示說分齊。第二總示行德中，分三：初二頌略標法喻、二五十五頌半託事表法以明深廣、三從「菩薩等於佛」下七十四頌即法明行以彰廣大。初標可知。二託事表法中總五十喻，難以區分，今類例相從且分為十：初四偈半，二喻，明悅物覆蔭行。二「師子」下十偈，摧邪導迷行。師子吼義，〈法界〉初說。三有十一偈，明高深堅密行。四「迦樓羅」下六偈，觀機照益行。五有六偈，自在統御行。六「智慧心」下二偈，包含無染行。七二偈，周遍成益行。八「如珍寶」下六偈，檢束修身行。九二偈，調御運載行。十「優曇華」下六偈，外用遊處行。第三即法明行，中二：初十偈，總明深廣，許說誡聽；後「一身能示現」下六十四頌，別明深廣，以酬前許。前中三，初三上同佛覺、次三下超群品、後四許說誡聽。第二別明深廣中，束為十行，初六偈，三業深廣行；二「菩薩身」下五頌，二嚴無礙行；三有三頌，逆順成滿行；四「或現行成滿」下十頌，普門示現行；五四頌，時處圓融行；六「菩薩知」下六頌，知根說法行；七四頌，寂用迅疾行；八「譬如工幻」下十偈，悲不失智行；九有十四偈，智不失悲行，謂末後二句不失悲，前皆智德圓滿；十有二偈，結德無盡行。第三頌長行，中二：初有三十九偈，頌前說分；後「雖令」下三十七偈，頌結勸修學分。今初，頌前六位即為六段，初四偈，頌十信位中行；二有四偈，頌十住行；三有六偈，頌十行；四有五偈，頌迴向行；五九頌半，頌十地行；六有十頌半，頌因圓果滿行。其初「所行」二字，義屬前段。第二頌結勸修學中，然小異前勢，分之為四：初一偈，結前所說為少；二有三十偈，別顯德用廣深；三有四偈，總結深廣；四有二偈，結勸修行。二中分二：前二十一頌半，結約法顯行；後八頌半，結託事顯法。今初，分五：初五於剎自在行、二有六頌三業自在行、三「過去」下三頌明三世間自在行、四有五頌明身智自在行、五有二偈半總結難測。後結託事顯法中，或前來所無、或事同義異，並可意得。第三總結深廣中，前二結前已說、後二結末說難窮。四結勸修行，可知。離世間品竟。

Major Section Ten, from "At that time, Samantabhadra" onward, is the Verse Section. There are two hundred and fifteen and a half verses in total, divided into three: first, eight heptasyllabic verses praising the profound and vast virtues and clarifying the scope of the preaching; second, from "Their minds" onward, one hundred and thirty-one and a half verses broadly showing the virtues of practice and briefly revealing the profound and vast—the above two are both gāthās; third, from "Relying on the Buddha's wisdom" onward, seventy-six verses versifying the preceding prose, which are geyas. Now in the first, there are four divisions: the first four promise to preach the vast and profound; the next two cite virtues and admonish to listen; the next one repeats the general promise to preach; the last one shows the scope of the preaching. In the second, broadly showing the virtues of practice, there are three divisions: the first two verses briefly set forth the teaching and the metaphors; second, fifty-five and a half verses rely on phenomena to express the Dharma in order to clarify the profound and vast; third, from "Bodhisattvas are equal to the Buddha" onward, seventy-four verses directly take the Dharma to explain practice so as to manifest the vast and great. The initial setting forth can be known [from the text]. In the second, relying on phenomena to express the Dharma, there are fifty metaphors in total, which are difficult to divide; now grouping similar types together, they are tentatively divided into ten: first, four and a half verses, two metaphors, explaining the practice of gladdening beings and providing shelter. Second, from "lion" onward, ten verses, the practice of destroying heterodoxy and guiding the deluded. The meaning of the lion's roar was explained at the beginning of the "Dharmadhātu." Third, eleven verses, explaining practice that is lofty, deep, firm, and dense. Fourth, from "garuḍa" onward, six verses, the practice of observing capacities and illuminating with benefits. Fifth, six verses, the practice of sovereign governance. Sixth, from "mind of wisdom" onward, two verses, the practice of containing without defilement. Seventh, two verses, the practice of universal accomplishment of benefits. Eighth, from "like rare jewels" onward, six verses, the practice of restraint and self-cultivation. Ninth, two verses, the practice of taming and conveying. Tenth, from "udumbara flower" onward, six verses, the practice of external function and wandering. In the third, directly taking the Dharma to explain practice, there are two parts: first, ten verses generally clarify the profound and vast, promising to preach and admonishing to listen; later, from "A single body can manifest" onward, sixty-four verses specifically clarify the profound and vast to fulfill the earlier promise. Within the former are three: the first three match the Buddha's awakening above; the next three transcend the multitude of beings below; the final four promise to preach and admonish to listen. In the second, specifically clarifying the profound and vast, it is compressed into ten practices: first, six verses, the practice of deep and vast three actions; second, from "The bodhisattva's body" onward, five verses, the practice of unobstructed dual adornment; third, three verses, the practice of accomplishing in reverse and direct orders; fourth, from "Or manifesting practices to complete fulfillment" onward, ten verses, the practice of universal-gate manifestations; fifth, four verses, the practice of perfect interpenetration of time and place; sixth, from "The bodhisattva knows" onward, six verses, the practice of knowing capacities and preaching the Dharma; seventh, four verses, the practice of swift tranquility and function; eighth, from "Like an expert illusionist" onward, ten verses, the practice where compassion does not lose wisdom; ninth, fourteen verses, the practice where wisdom does not lose compassion—meaning the final two lines do not lose compassion, while all the preceding ones are the fulfillment of the virtues of wisdom; tenth, two verses, the practice of concluding the inexhaustible virtues. In the third, versifying the prose, there are two parts: first, thirty-nine verses versify the preceding Section of Preaching; later, from "Although causing" onward, thirty-seven verses versify the Section of Concluding Exhortation to Cultivate and Learn. Now in the first, versifying the preceding six stations forms six sections: the first four verses versify practices in the station of the ten faiths; second, four verses versify the practices of the ten abodes; third, six verses versify the ten practices; fourth, five verses versify the practices of pariṇāmanā; fifth, nine and a half verses versify the practices of the ten stages; sixth, ten and a half verses versify the practice of causes being rounded and fruits being fulfilled. The first two characters, "what is practiced," belong in meaning to the preceding section. In the second, versifying the concluding exhortation to cultivate and learn, while slightly different from the preceding trend, it is divided into four: the first verse concludes that what was spoken before is small; second, thirty verses specifically reveal the vast and deep virtues and functions; third, four verses summarize the profound and vast; fourth, two verses conclude with an exhortation to cultivate. Within the second are two parts: the first twenty-one and a half verses conclude by relying on the Dharma to reveal practice; the latter eight and a half verses conclude by relying on phenomena to reveal the Dharma. In the former, there are five divisions: the first five are the practice of sovereignty in buddha-fields; second, six verses on the practice of sovereignty in the three actions; third, from "past" onward, three verses explain the practice of sovereignty in the three realms; fourth, five verses explain the practice of sovereignty in body and wisdom; fifth, two and a half verses conclude that it is difficult to fathom. In the latter, concluding by relying on phenomena to reveal the Dharma, some are absent from before, or the phenomena are the same while the meanings differ, all of which can be grasped mentally. In the third, summarizing the profound and vast: the first two conclude what has already been spoken; the latter two conclude that what is unsaid is difficult to exhaust. Fourth, concluding with an exhortation to cultivate can be known [from the text]. The Chapter on Transcending the World is concluded.