大方廣佛華嚴經疏 53.33

53.33

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.