大方廣佛華嚴經疏 25.40

25.40

Second, the one from the south named Firm (Dṛḍha): signifying indestructible pariṇāmanā, because bodhicitta is firm, and because one contemplates the Buddha without weariness. The ten verses mostly clarify the Tathāgata's virtue as that upon which beings rely. Within them, there are two parts: the first three praise the Buddha's supreme virtues, and the latter seven exhort cultivation and differentiate the benefits. In the former part: the first verse clarifies that the Buddha's essence transcends words; the next verse shows manifesting marks from marklessness; the latter verse shows the cause of manifesting marks. In the latter seven, citing that cultivation has benefit reveals that the Buddha's virtues are profound and subtle. The text is divided into three: the first verse points to virtues and exhorts reliance, concluding the previous and introducing the subsequent; the next three show those who are able to enter, causing beings to emulate them, each first presenting the practice and then revealing the practice's benefit; the latter three directly exhort vigorous cultivation. Now, in vigorous cultivation, there are briefly five dharmas: aspiration, vigor, mindfulness, skillful wisdom, and single-mindedness. The first verse clarifies aspiration; the next verse explains mindfulness; the latter verse explains skillful wisdom. The former two directly clarify, while the latter one reveals by negation. Single-mindedness and vigor are subsumed within earnest seeking. Furthermore, Maitreya's treatise cites the Sūtra on the Analogy of Ghee to speak together of nine wholesome dharmas: all dharmas have aspiration as their root, are produced by mental engagement, are gathered and arisen through contact, are drawn together by feeling, have mindfulness as dominant, have concentration as chief, have wisdom as supreme, have liberation as firmness, and have deliverance as their culmination. Having the former does not necessarily mean having the latter, but having the latter definitely requires the former; therefore aspiration is first stated as their root. The lower two lines eliminate evil desires, making it a supreme aspiration. In the next verse, the first half is the dominant mindfulness, and the second half is mental engagement. In the latter verse, explained in reverse: the first line is supreme wisdom; the second line is the gathering of contact and feeling; the third line is concentration and liberation; the final line is deliverance.