大方廣佛華嚴經疏 55.2

55.2

大文第六「爾時」下偈頌讚德分。既至詠德，顯所證故。文中十方菩薩，即為十段：初二讚道場三昧等用、餘八通讚佛德。今初，東方總讚一會，十頌分二：初總、餘別。別中亦二：前四歎佛，於中初二歎內德，一廣、二深；次一歎內外無礙；後一結成今用。後五歎菩薩，一總顯雲集、二願行深、三超下位、四智地高、五定用廣。第二南方，唯歎菩薩，然既結歸佛力，亦為歎佛。十頌分五：初二令觀內德，於中初偈二嚴究竟、後偈定智廣深；次二示其集處；次三明寂用無礙，初一偈半即寂、後一偈半起用；次一結歸佛力；後二結其德廣，同諸佛故。第三「西方」下唯歎佛德。然雖通諸德，隨多顯名，今此歎智用應時德。十頌分二：初三法說，一內德、二外用、三總結離言。後七喻顯，一喻前廣大；二喻圓滿；三四喻現通，一長時、二無礙；五喻演法；六喻摧邪；七總喻前德，諸佛同依。第四北方，十偈九喻歎三德深廣。於中二：前五偈四喻喻內德，一恩、二斷；次三喻喻智，前一高遠、次二深廣；後五喻大用，一巧示、二隨欲、三照機、四合理、五結益。第五東北方，法界願月王十頌，歎普益眾生德，分四：初偈總喻見無不益；次三別明益菩薩，初一淨二障，後二成妙力，三有五頌明益周遍，一成道遍、二神通遍、三示行遍、四了法遍、五轉法遍，四有一偈結益周普。第六東南方，十頌歎大用難思德，分三：初三明凡小難思、次四出難思之法、後三顯能知之人。第七西南方，十頌歎智身難思德，分四：初一總顯難思；次一舉因顯果；次三別示難思之相，於中三，初三智照淨障、次一示現深廣、後二念智圓融；四有二頌結勸，謂從不思議生佛智身，令絕思議之念，是思佛矣。第八西北方，十頌歎佛成就菩薩德，分二：初總標觀成決定、餘九展轉成益。於中，前七偈各一行，後二總結深廣。第九下方菩薩歎佛難見聞德，分二：初一標名難聞，近必斷疑，餘別顯益物之相。於中，初一生福益、次二向菩提益、次二成智益、餘四就人結益。第十上方菩薩歎佛恩深重德，分四：初二總舉佛德，意在於恩；次一恩深難報；次四發荷恩之心；後四釋成荷恩之意（已下入第六十一經）。

Part 6 of the major division, from "At that time" onward, is the section on verse eulogies praising virtues. Since it comes to chanting virtues, it manifests what has been realized. In the text, the bodhisattvas of the ten directions constitute ten sections: The first two praise functions such as the enlightenment ground (bodhimaṇḍa) and samādhis; the remaining eight comprehensively praise the Buddha's virtues. Now, the first: The eastern direction comprehensively praises the single assembly. The ten verses are divided into two: first the general, and the rest the particular. Within the particular there are also two: The first four praise the Buddha, among which the first two praise his inner virtues—first their breadth, second their depth; the next one praises the non-obstruction between inner and outer; the last one concludes by establishing his present function. The last five praise the bodhisattvas: first, generally manifesting their cloud-like gathering; second, the depth of their vows and practices; third, their transcending lower stages; fourth, the height of their wisdom-grounds; fifth, the breadth of their samādhi functions. Second, the southern direction solely praises the bodhisattvas; however, since it concludes by attributing this to the Buddha's power, it also constitutes praise of the Buddha. The ten verses are divided into five: The first two cause one to contemplate their inner virtues, among which the first verse concerns the consummation of the two adornments, and the second verse concerns the breadth and depth of their samādhi and wisdom; the next two show their place of gathering; the next three explain the non-obstruction between quiescence and function, the first verse and a half being quiescence, and the latter verse and a half giving rise to function; the next one concludes by attributing this to the Buddha's power; the last two conclude with the breadth of their virtues, because they are equal to all buddhas. Third, from "Western direction" onward, it solely praises the Buddha's virtues. However, although this extends across all virtues, a name is manifested according to what predominates; here it praises the virtue of the wisdom-function responding to the times. The ten verses are divided into two: The first three are explanations in terms of Dharma: first, inner virtue; second, outer function; third, a general conclusion on transcending words. The latter seven are clarifications through similes: the first compares to the aforementioned vastness; the second compares to perfection; the third and fourth compare to the manifestation of supernormal powers, the first being their long duration, the second their non-obstruction; the fifth compares to expounding the Dharma; the sixth compares to crushing the heterodox; the seventh comprehensively compares to the aforementioned virtues, upon which all buddhas equally rely. Fourth, the northern direction uses ten verses and nine similes to praise the depth and breadth of the three virtues. Within this are two: The first five verses use four similes to illustrate the inner virtues—first grace, second eradication; the next three similes illustrate wisdom, the first being high and distant, the latter two being deep and broad; the last five illustrate the great function—first skillful indication, second accord with inclinations, third illumination of capacities, fourth conformity with noumenon, fifth concluding with the benefits. Fifth, the northeastern direction: the Dharmadhātu Praṇidhāna Candra-rāja uses ten verses to praise the virtue of universally benefiting sentient beings, divided into four: The first verse uses a general simile that seeing him never fails to benefit; the next three specifically explain the benefits to bodhisattvas, the first purifying the two obscurations, the latter two accomplishing wondrous powers; third, there are five verses explaining that the benefits are omnipresent—first, omnipresence in attaining the Way; second, omnipresence of supernormal powers; third, omnipresence of demonstrating practices; fourth, omnipresence of comprehending dharmas; fifth, omnipresence of turning the Dharma wheel; fourth, there is one verse concluding the universal ubiquity of the benefits. Sixth, the southeastern direction uses ten verses to praise the virtue of the inconceivable great function, divided into three: The first three explain that ordinary beings and the Hinayāna find it difficult to conceive; the next four bring out the dharmas that are difficult to conceive; the latter three manifest the persons capable of knowing it. Seventh, the southwestern direction uses ten verses to praise the virtue of the inconceivable wisdom-body, divided into four: The first generally manifests that it is difficult to conceive; the next adduces causes to manifest the fruit; the next three specifically show the marks of being difficult to conceive, within which there are three: the first three concern wisdom illuminating and purifying obscurations; the next one concerns deep and broad manifestations; the latter two concern the perfect interpenetration of thought and wisdom; fourth, there are two verses concluding with an exhortation, meaning that since the Buddha's wisdom-body is born from the inconceivable, causing thoughts of conceptualisation to be severed is indeed thinking of the Buddha. Eighth, the northwestern direction uses ten verses to praise the Buddha's virtue in accomplishing bodhisattvas, divided into two: The first generally indicates that contemplation reaches decisive certainty; the remaining nine unfold successive benefits. Within this, the first seven verses each treat one line of practice, and the latter two comprehensively conclude their depth and breadth. Ninth, the bodhisattvas of the nadir praise the Buddha's virtue of being difficult to see and hear, divided into two: The first indicates that his name is difficult to hear, and approaching him necessarily cuts off doubts; the rest specifically manifest the marks of benefiting beings. Within this, the first brings the benefit of producing merit; the next two, the benefit of turning toward bodhi; the next two, the benefit of perfecting wisdom; the remaining four conclude with the benefits in terms of persons. Tenth, the bodhisattvas of the zenith praise the virtue of the Buddha's grace being profound and heavy, divided into four: The first two generally present the Buddha's virtues, the intent lying in his grace; the next one, that his profound grace is difficult to repay; the next four give rise to the mind of shouldering this grace; the latter four explain and establish the intent of shouldering this grace (from here onward one enters the sixty-first fascicle).