大方廣佛華嚴經疏 46.39

46.39

Second, the geyas, comprising one hundred and seven verses, are broadly divided into two: one hundred verses reiterate the preceding [prose], and seven verses conclude with praise. Within the former, they only versify the detailed explanation, forming ten sections with ten verses each. First, ten verses versify the forbearance of sounds: within these, the first two verses versify the Buddha's preaching that is heard, and the remaining verses versify the capacity to hear and enter the Dharma. Within them, one verse versifies absence of alarm and fear; one verse, profound faith; one verse, awakening and comprehension; two verses, affectionate delight; one verse, cultivation and peaceful dwelling; and the final two verses versify directing oneself toward [the Dharma] and focusing the mind in mindfulness. Second, ten verses versify compliant forbearance: within these, the first verse and three lines versify contemplation; the next two verses and one line versify compliant thorough knowledge causing the mind to become pure; the next one [verse] turns back to versify observing equality without contradiction; and the remaining verses versify correct abiding and cultivation. Third, ten verses versify the forbearance of the non-arising of dharmas: the first three verses set forth the topic—because the first three forbearances are all teachings presented in terms of dharmas, similes are added at the beginning of each verse; the next four verses explain them; and the final three conclude with praise. Fourth, [ten verses] versify the forbearance [of seeing all dharmas] like an illusion: the first six verses speak briefly, within which the first four verses point to dharmas as identical to the similes and reveal the marks of conditions, and the latter two verses accomplish the practice of forbearance; the latter four verses expand [on this], within which the first two verses provide the similes, the next one verse applies them, and the last verse accomplishes the practice of forbearance. Fifth, from "Thus" onward, [ten verses] versify the forbearance [of seeing all dharmas] like a mirage: the first verse subsumes the preceding and generates the following to clarify the intent of contemplation; the next three verses point to dharmas as identical to the similes; the next one verse gives the simile; and the latter three verses apply it. Sixth, from "The bodhisattva understands" onward, in versifying the forbearance [of seeing all dharmas] like a dream, they directly versify the previous application and concurrently versify the indicated simile. Ten verses versify the previous nine phrases: the first verse versifies changelessness; the second verse versifies intrinsic nature—the above two concurrently versifying the indicated dharmas; the third verse versifies attachment being overturned into liberation, concurrently versifying the preceding simile; the fourth versifies intrinsic detachment; the fifth steps forward to versify what is manifested; the sixth turns back to versify original nature; the seventh and eighth verses versify non-differentiation; the ninth versifies ideational conceptualization; and the tenth versifies the time of awakening. This can be understood upon reflection. Seventh, from "Cultivating" onward, [ten verses] versify the forbearance [of seeing all dharmas] like an echo: the first verse versifies the cause of the practice of forbearance; the text says, "Cultivating such practice," which seems to conclude the previous simile, but since it speaks of knowing the nature of all dharmas, its meaning is identical to the practice of forbearance; the next two verses versify hearing all sounds as like an echo; the next two verses versify knowing the Tathāgata's voice as like an echo; and the remaining verses versify the benefits of completing forbearance, with the simile pervading all these verses. Eighth, from "In order to desire" onward, [ten verses] versify the forbearance [of seeing all dharmas] like a shadow: they versify the ten pairs stated in terms of dharmas, with simile and application subsumed within them. The first two verses versify neither arising nor perishing in the world—that is, through understanding quiescence they do not arise, and through benefiting [beings] they do not perish; the next verse versifies being neither inside nor outside—through not abiding they are not inside, and through not departing they are not outside; the next verse versifies neither practicing nor not practicing—through understanding absence of defilement they do not practice, and through transforming the world it is not non-practice; the next verse versifies neither identical nor different—through knowing intrinsic nature they are not identical, and through understanding non-duality they are not different; the next verse versifies neither going nor not going—the second line [speaks of] not going, and the other three lines [speak of] not not going; the next six lines versify neither abiding nor not abiding, within which the first two lines concurrently and separately versify the simile, hence stating "neither inside nor outside"; the next two lines on "also not being inside or outside" versify being neither mundane nor supramundane; the next one verse on "entering this" versifies neither cultivating bodhisattva practices nor abandoning the great vows; and the next one verse versifies that although always practicing all Buddha-dharmas, they are able to accomplish all mundane affairs. "Real and unreal" and "not abiding in the stream of the world or the stream of Dharma" generally conclude the above in meaning, and are thus omitted and not versified. Ninth, from "Observing" onward, [ten verses] versify the forbearance [of seeing all dharmas] like an apparition: the first three verses versify generally knowing all mundane realms as like apparitions; the next one verse [versifies] apparitions of defiled dharmas; and the next two verses [versify] apparitions of pure dharmas. Stating that delivering [beings] is also like an apparition is meant to resolve doubts: namely, if one observes that sentient beings are like apparitions, why bother delivering them? Thus this answers: if apparitions were real, they would invite future difficulties; but since deliverance is also like an apparition, what hindrance is there in delivering them? The remaining verses apply the dharmas. Tenth, [ten verses] versify the forbearance [of seeing all dharmas] like space: the first verse versifies the characteristics of understanding forbearance; the remaining verses versify the benefits of completing the practice of forbearance. Within these, the first five verses specifically reveal virtues equal to empty space; the next three verses examine and explain the reason for obtaining forbearance; and the final verse turns back to versify the above general clarification of obtaining the three karmas that are like space. The final seven verses conclude with praise, divided into two: the first three [show] the completion of the practice benefiting oneself and others, and by speaking of "transcending all," they precisely reveal the meaning of the ten crowns; the latter four reveal the profound and difficult to measure, known by those of supreme wisdom.