大方廣佛華嚴經疏 58.31

58.31

第五指示後友，分三：初指後位、次頌前法、後善財得益。今初。開敷樹華者，約事，在香樹閣內故。約位，七地是有行有開發，無相住故。二頌中，頌前法者，臨去慇懃，屬令修學故。十一偈，分二：初二偈頌前體用、餘頌顯法根深。於中亦二：初頌初劫、後一偈頌類顯多劫。前中三：初三通頌初後、次四別頌於初佛得法、後一頌中間百佛及後結文。三善財得益，雖通由前文，亦近由此。於中，先長行敘益、後「觀察」下偈頌慶讚。十偈分四：初一讚福智超絕。次四歎悲智甚深，念念攀緣一切境，不礙分別事故。心心永斷諸分別，常契理故。又上句約觀、下句約止，即止觀雙運了達無性，成無分別而起大悲，成上攀緣。攀緣即分別耳，不唯屬妄。次四總顯德圓離障攝益。後一成行入位（已下入第七十二經）。

Fifth, directing to the subsequent spiritual friend, divided into three: first, directing to the subsequent stage; next, versifying the preceding Dharma; and lastly, Sudhana's gaining benefit. Now, regarding the first: 'Blossoming Tree Flowers' is, in terms of phenomena, because she resides within an incense-tree pavilion. In terms of the stages, the seventh stage entails practice and blossoming forth, because it is an abiding in signlessness. Second, in the verses: versifying the preceding Dharma is done out of earnestness upon departing, enjoining him to cultivate and learn. The eleven verses divide into two: the first two verses versify the preceding essence and function; the remaining verses reveal the deep roots of the Dharma. Within this are also two: first, versifying the initial kalpa; and the last single verse, versifying by analogy to reveal many kalpas. In the former part are three: the first three universally versify the beginning and the end; the next four specifically versify obtaining the Dharma from the first Buddha; the last single verse versifies the one hundred Buddhas in between and the concluding text. Third, Sudhana's gaining benefit, although generally arising from the preceding text, also directly stems from this. Within it, first the prose recounts the benefits; afterwards, from 'Contemplating...' onwards, verses offer rejoiced praise. The ten verses divide into four: the first single verse praises merit and wisdom as transcendent. The next four praise compassion and wisdom as profound: thought after thought, laying hold of all objects of perception does not obstruct discriminating phenomena; mind after mind, eternally severing all discriminations constantly accords with noumenon. Furthermore, the upper lines are in terms of vipaśyanā, and the lower lines are in terms of śamatha; that is, the dual operation of śamatha and vipaśyanā completely penetrates the absence of intrinsic nature, accomplishing non-discrimination and giving rise to great compassion, which accomplishes the aforementioned laying hold of objects. Laying hold of objects is simply discrimination; it does not pertain exclusively to delusion. The next four generally reveal the perfection of virtue, liberation from obstructions, and gathering of benefits. The last single verse shows the completion of practice and entry into the stage. (From here on enters the seventy-second fascicle of the sūtra.)