華嚴經探玄記 9.21

9.21

第四釋文者，於中有二：先明剛藏說已默住，明菩薩及佛正興五請；二「爾時金剛藏觀察」下明請既滿足，示說分齊令眾正知。就前中，隨人分三：一解脫月請、二大眾請、三佛加請。初中三請即為三對，皆初說者默違，後明啟請。第一對中，初說已默住，後解脫月騰眾疑請，謂仁者堪說、大眾堪聞，何故不說？此名怪默請。第二對中，初剛藏顯已默意，謂法難說、證信難得，故我不說。後解脫月歎眾重請，謂既云證信難得，今此菩薩眾有證有信，仁者宜說。此名歎機請。第三對中，初剛藏舉損以違，謂此眾雖淨，餘樂小者聞生疑惑，故我不說。後解脫月歎法重請，謂諸佛護念，令人易信，勿慮餘疑。此名歎法請。其解脫月請義有餘，金剛藏違請理盡，但為重法默待餘請，不即為說。初對中二：先剛藏默住、二「爾時」下明因啟請。前中二句，一初說地名已牒前起後、二默不分別正待後請。論云「何故默然住者，問也。謂前不請自說，今何故默住？」下對釋之。通論默意，略有五種：一欲令大眾渴仰請法；二為令諸佛同請，顯法尊重，增眾尊敬；三為使諸佛加被聽者，於說能受；四欲令諸佛教說，令物生信；五欲因默令請，顯地法寂滅，離言絕相。今此論中唯就初二義釋，可知。二就請中二：初明大眾生欲生疑、後「時大菩薩」下明解脫月為眾正請。前中二句，初明聞名欲義，對前說十地名已。二「各作是念」下覩默生疑，對前默住，不復分別於中何因何緣者，是疑怪之辭也。是金剛藏說已默住者，便所疑事也。何因何緣通釋是一，蓋是世人疑怪之常辭。於中分別，何因對彼說者生疑，謂金剛藏不能說耶？何緣對彼聽者生疑，謂我等大眾不堪聞耶？二明解脫月正請中二：先舉解脫月領眾疑念、二偈顯請辭。前中論云「何故解脫月先請者？徵問記發向前大眾同疑。」何故解脫月專輒獨請？下釋：以此是眾中上首故。汎是眾首，皆須為眾作所應作。餘問即亂者，餘非上首，非眾率伏，故成亂也，故別本云餘者成亂。為調伏眾故，今顯解脫請，令眾調伏。今為調眾不為亂眾，是故唯令解脫月請。二偈頌辭者，頌有二種：一言巧故，少字攝多義也；二言美故、諸讚嘆者多以偈頌故。又凡作文具二事名巧：一有理，即初少字等是也；二文美，即後讚等是也。五偈中作二門釋：一徵請分別，謂徵者徵其默意，拂遣眾疑；請者請彼令說，遂眾心欲。初二頌徵其默意，故云何故也。後三頌請彼令說，故云願為分別說也。二就所歎說聽分別，謂初一頌歎說者堪說，為遣大眾何因之疑；後四頌歎眾堪聞，為遣大眾何緣之疑。是故論云「此五偈示說者聽者無諸過故。若有過者則不應說。」此總釋也。謂反舉有過可不應說，今既無過正應可說。次別顯無過，謂淨覺無過是初偈也。同法決定是第二偈也。同法者，簡異生眾也，異末後二偈也。決定者，明有根器，異第三偈也。有樂聞者是第三偈，明同法眾有樂欲也。復示餘者淨心者是第四偈，明異生眾名為餘者。又顯此眾皆堪聞法者，是第五偈，通結二眾無不堪聞故。別本云「又顯此眾無一人不堪聞故。」迭共相瞻住者，舉偈顯成，皆堪聞也。就初偈歎說者中，經偈慧字當是論中覺字。聖德無量，何故唯歎淨覺？以意在請法，偏歎說因是口言、行者行是因義，由覺起言故名覺觀為口言行。問：八地已上乃至諸佛皆言不待思，何故此中金剛藏是第十地菩薩而有尋伺言說所因？釋：有三義。一示現為彼說法儀故無過；二既是淨覺，即是無功用之念智，是亦無過；三如八聖道中正思惟通於佛地故，亦同此應知。下別釋為二：初攝對治者，明能治之行現前，令所治障不起；二離諸過者，明麁過久離，正行光潔。所治障中，一凡夫語起所因之覺，與常等四倒而和雜，故名為雜覺。二二乘發言所因之覺，與自性等八種妄想不相捨離，與前雜覺為所依因，名雜覺因。不見法空妄取染淨，名憶想分別，此辨其相也。念智二治，如論可知。三過者，初慳嫉不說；二雖不慳嫉，懶墮不說；三雖不慳不懶，說不巧妙，令人不樂。初中，慳者惜自所知，故云其心悋法。嫉者妬他過己故云忌他勝智。不瞋等者，等取不貪，以不瞋離妬、不貪離慳故也。不癡屬前念智，故此不取。此經中略無功德具，然義亦不少，謂此剛藏既於本分說諸菩薩十地名，已明於三過無不皆離。第二後四偈歎聽者中分三：初二偈歎同生眾、次一偈歎異生眾、末後一偈總歎二眾。初中二偈，初一歎根、後一歎欲。根是宿習，欲是現起。若單有欲無根，雖聞不解；有根無欲，設聞不受，故須並歎。又釋：前偈述前大眾覩默生疑、後偈述前大眾聞名欲義可知。就初偈中，今諸大菩薩等者，論中名決定決定者。黠慧明了故者，決定是根，根體是智，智中知教稱黠、入證名慧，此二無闇故曰明了。下別辨中，一以是上求菩提之根器，如經菩薩故。二積行既久名稱遠聞，如經大故。三根器堪聞令說者攝受，如經說是名故。次偈明有欲中，論云「有阿含決定等者，料簡根欲也。」謂有唯阿含決定、無證決定，不可為說。有非現前決定、無現前決定者，阿含及證二決定，約是根非欲，故云非現前。雖有此根，若無現前欲樂，亦不得為說，故云無現前決定。如是根欲有闕不能聽法，結成也。大智有二，謂證法者，明此同法眾具根本智，先已證法。二現受者，明具後得智，堪能現受證教法也。此二明有非現前決定也。咸皆欲聞者，明有現前決定欲樂心也。次頌辨異法眾中，直云菩薩不云大故。清淨者，離六濁故。一不欲濁者，無心喰採；二威儀濁者，形不恭肅；三蓋濁者，五蓋覆心；四異想濁者，妬勝望人，破壞約法；五不足功德濁者，多病等障；六癡濁者，愚闇無解。下明對治。無瑕者，離初二濁，一內無不欲聞之瑕、二外無威儀不嚴之瑕。無穢者，是淨義，離於蓋濁，以五蓋穢染心故。安住堅實中者，離異想濁，以於所說法修行堅固，不雜餘想故也。具足功德者，離不足功德濁。具足智者，離癡濁。於此六中隨相往分，初二及第四約欲，餘就根可知。末後一頌，總歎二眾求法純至。論中二眾相瞻，經中瞻仰法主，有何義耶？迭互相瞻，顯齊心求法，情無乖異。瞻仰法主，明注想專求，心無雜染。自有求法而懷妬慢，是故初言皆以恭敬心也。齊心趣證，如蜂欲就蜜；專意求教，如渴思甘露。經中略無初喻。初請竟。

Fourth, in explaining the text, there are two parts: first, explaining that after Vajragarbha spoke, he remained silent, and that the bodhisattvas and the Buddha directly raised five requests; second, from "At that time Vajragarbha observed..." onward, explaining that, the requests having been fulfilled, he showed the bounds of what was to be taught so that the assembly would know it correctly. Regarding the former, according to the persons [requesting] it is divided into three: first, the request of Vimukticandra; second, the request of the great assembly; third, the request through the Buddha's empowerment. In the first, the three requests make three pairs, in all of which the speaker first silently declines, and then the request is made. In the first pair: first, having spoken, he remains silent; next, Vimukticandra, voicing the doubts of the assembly, requests, saying: "O benevolent one, you are capable of speaking, and the great assembly is capable of listening; why do you not speak?" This is called the request inquiring into silence. In the second pair: first, Vajragarbha reveals the intention behind his silence, stating that the Dharma is difficult to explain and [those with] realization and faith are difficult to find, hence "I do not speak"; next, Vimukticandra praises the assembly and renews the request, saying that since it is said that realization and faith are difficult to find, now in this bodhisattva assembly there are both realization and faith, so the benevolent one ought to speak. This is called the request praising the capacity [of the listeners]. In the third pair: first, Vajragarbha declines by citing potential harm, saying that although this assembly is pure, others who delight in the inferior will give rise to doubt and perplexity upon hearing it, hence "I do not speak"; next, Vimukticandra praises the Dharma and renews the request, saying that the Buddhas protect and remember them, enabling people easily to believe, so he should not worry about the doubts of others. This is called the request praising the Dharma. Vimukticandra's requests had further reason, while the principle of Vajragarbha's declining the requests was exhausted; he merely remained silent to await further requests out of respect for the Dharma, rather than immediately expounding it. In the first pair, there are two parts: first, Vajragarbha remains silent; second, from "At that time..." onward, explaining the request made on this account. In the former, there are two phrases: first, having spoken the names of the bhūmis, summarizing what preceded to introduce what follows; second, silently not distinguishing them, directly awaiting subsequent requests. The treatise says: "'Why does he abide in silence?' is a question. That is to say, previously he spoke without being asked, so why does he now abide in silence?" Below it explains this in response. Discussing generally the intention behind the silence, there are briefly five kinds: first, wishing to make the great assembly thirst and look up to request the Dharma; second, to cause the Buddhas to join in the request, showing the gravity and honor of the Dharma and increasing the assembly's reverence; third, to cause the Buddhas to empower the listeners so that they can receive the teaching; fourth, wishing to have the Buddhas instruct him to speak, causing beings to generate faith; fifth, wishing through silence to prompt the request, revealing that the teaching of the bhūmis is quiescent, beyond words and transcending marks. Now in this treatise, it is explained only in terms of the first two meanings, which should be understood. Second, regarding the request, there are two parts: first, explaining that the great assembly generated desire and generated doubt; second, from "at that time the great bodhisattva..." onward, explaining that Vimukticandra made the proper request on behalf of the assembly. In the former, there are two phrases: first, explaining that hearing the names they desired the meaning, corresponding to the previous statement of the names of the ten bhūmis; second, from "each had this thought..." onward, seeing the silence they generated doubt, corresponding to the previous abiding in silence without further distinction. Therein, "by what cause and what condition" are words of doubt and wonder. That Vajragarbha, having spoken, remained silent is the matter doubted. "By what cause and what condition" are generally explained as one, being the common expression of ordinary people in doubt and wonder. In distinguishing them: "by what cause" doubts the speaker, asking whether Vajragarbha was unable to speak; "by what condition" doubts the listeners, asking whether we, the great assembly, are incapable of hearing. Second, in explaining Vimukticandra's proper request, there are two parts: first, adducing Vimukticandra comprehending the assembly's doubting thoughts; second, verses expressing the words of request. In the former, the treatise says: "Why did Vimukticandra request first? This questions and brings out the common doubt of the preceding great assembly." Why did Vimukticandra take it upon himself to request alone? Below it explains: because he was the foremost leader in the assembly. Generally, whoever is the leader of the assembly must do for the assembly what ought to be done. "If others questioned, there would be disorder" means that others, not being leaders, would not command the obedience of the assembly, hence creating disorder; therefore, another version says, "Others would cause disorder." For the sake of disciplining the assembly, it now shows Vimukticandra requesting, causing the assembly to be disciplined. Now, to discipline the assembly and not cause disorder in the assembly, therefore only Vimukticandra was made to request. Second, regarding the verses of request, verses are of two kinds: first, because the words are skillful, few characters gather many meanings; second, because the words are beautiful, praises mostly use verses. Furthermore, whenever composing a text, possessing two things is called skillful: first, possessing principle, which is the aforementioned few characters, etc.; second, beauty of text, which is the subsequent praise, etc. Within the five verses, the explanation is given in two approaches: first, distinguishing interrogation and request: "interrogation" investigates the intention of his silence to dispel the assembly's doubt; "request" asks him to speak, fulfilling the assembly's desire. The first two verses interrogate the intention of his silence, hence saying "Why?"; the latter three verses request him to speak, hence saying "We pray you will analyze and explain." Second, distinguishing according to the speaker and listeners praised: the first verse praises the speaker as capable of speaking, in order to dispel the assembly's doubt about "by what cause"; the latter four verses praise the assembly as capable of hearing, in order to dispel the assembly's doubt about "by what condition." Therefore the treatise says: "These five verses show that the speaker and the listeners are free from all faults. If there were faults, it should not be spoken." This is the general explanation. That is to say, on the contrary, if there were faults it should not be spoken, but now that there are no faults, it properly ought to be spoken. Next, specifically showing freedom from faults: "pure awareness free of fault" is the first verse; "fellow-Dharma certainty" is the second verse. "Fellow-Dharma" excludes the assembly of ordinary beings, differing from the last two verses. "Certainty" explains that they have the capacity, differing from the third verse. "Those who delight in listening" is the third verse, explaining that the fellow-Dharma assembly has desire and joy. "Again showing the pure minds of the others" is the fourth verse, explaining that the assembly of ordinary beings is called "the others." "Further showing that this assembly is entirely capable of hearing the Dharma" is the fifth verse, generally concluding that neither of the two assemblies is incapable of hearing. Another version says: "Further showing that in this assembly there is not a single person incapable of hearing." "Mutually looking at one another and abiding" adduces the verse to establish that all are capable of hearing. Regarding the first verse praising the speaker: the character "wisdom" (hui) in the sūtra verse corresponds to the character "awareness" (jue) in the treatise. Sacred virtues are immeasurable; why praise only pure awareness? Because the intention is to request the Dharma, it specifically praises the cause of speaking, which is verbal action. "Action" (xing) means the cause: because awareness gives rise to speech, vitarka and vicāra are called the action of speech. Question: From the eighth bhūmi on up to the Buddhas, all are said not to depend on deliberation; why here does Vajragarbha, being a bodhisattva of the tenth bhūmi, possess vitarka and vicāra, which are the causes of speech? Explanation: There are three meanings: first, because he manifests the demeanor of teaching the Dharma for them, there is no fault; second, since it is pure awareness, it is effortless mindfulness and knowledge, so this also is free of fault; third, just as right thought in the eightfold noble path extends to the Buddha bhūmi, this should be understood similarly. Below, the specific explanation is twofold: first, gathering the antidotes, showing that the practice capable of counteracting appears before him, so that the obstacles to be counteracted do not arise; second, freedom from all faults, showing that coarse faults have long been abandoned, and right practice is bright and immaculate. Among the obstacles to be counteracted: first, the awareness from which ordinary people's speech arises is mixed with the four inversions of permanence and the like, hence called "mixed awareness"; second, the awareness from which the speech of the two vehicles arises is inseparable from the eight kinds of false imagination concerning own-nature and the like, serving as the underlying cause for the preceding mixed awareness, hence called "the cause of mixed awareness." Not seeing the emptiness of dharmas and falsely grasping defilement and purity is called recollection, imagination, and discrimination—this distinguishes their characteristics. The two antidotes of mindfulness and knowledge are as in the treatise and may be known. Regarding the three faults: first, out of stinginess and jealousy, not speaking; second, though not stingy or jealous, out of indolence, not speaking; third, though neither stingy nor indolent, the explanation is not skillful, causing people to take no pleasure in it. In the first: stinginess means begrudging one's own knowledge, hence saying "his mind is stingy with the Dharma"; jealousy means envying others who surpass oneself, hence saying "jealous of another's superior wisdom." "Non-anger and so on": "and so on" includes non-greed, because non-anger is free from jealousy and non-greed is free from stinginess. Non-delusion belongs to the preceding mindfulness and knowledge, so it is not included here. In this sūtra, it briefly omits "endowed with merit," yet the meaning is not lacking, meaning that since this Vajragarbha, in his proper role, has already spoken the names of the bodhisattvas' ten bhūmis, it is clear that he is entirely free from all three faults. Second, the latter four verses praising the listeners are divided into three: the first two verses praise the assembly of those of identical birth; the next verse praises the assembly of those of different birth; the last verse generally praises both assemblies. In the first two verses: the first praises their capacities, and the second praises their desires. Capacity is past habituation; desire is present arising. If one solely has desire without capacity, though one hears, one will not understand; if one has capacity without desire, even if one hears, one will not receive it; hence both must be praised. Another explanation: the former verse recounts the preceding assembly seeing the silence and generating doubt; the latter verse recounts the preceding assembly hearing the names and desiring the meaning, which can be understood. In the first verse: "Now all the great bodhisattvas..." is called "certainty of certainty" in the treatise. "Because of clever wisdom and clarity": certainty is the capacity, and the substance of the capacity is wisdom; within wisdom, knowing the teaching is called "clever," and entering realization is called "wisdom"; because these two have no darkness, it is said to be "clear." In the specific distinction below: first, because they are vessels that seek bodhi above, as the sūtra says "bodhisattva"; second, having accumulated practice for a long time, their renown is heard far and wide, as the sūtra says "great"; third, their capacities are fit to hear and be gathered in by the speaker, as the sūtra says "are called thus." In the next verse explaining possession of desire, the treatise says: "'Possessing the certainty of āgama...' discriminates capacity and desire." That is, if one possesses only the certainty of āgama without the certainty of realization, it cannot be spoken for them. "Possessing non-present certainty without present certainty": the two certainties of āgama and realization pertain to capacity and not desire, hence called "non-present." Although one has this capacity, if one lacks present joy and desire, it still cannot be spoken for them, hence saying "without present certainty." Thus when capacity and desire are deficient, one cannot listen to the Dharma—this is the conclusion. Great wisdom is twofold: "realizing the Dharma" explains that this fellow-Dharma assembly possesses fundamental wisdom and has previously realized the Dharma; second, "presently receiving" explains that they possess subsequently attained wisdom and are capable of presently receiving the Dharma of realization and teaching. These two explain possessing non-present certainty. "All desire to hear" explains possessing a mind of present certainty, joy, and desire. In the next verse distinguishing the assembly of different dharmas: it directly says "bodhisattva" without saying "great." "Pure" means free from the six taints: first, the taint of non-desire, having no heart to partake and gather; second, the taint of deportment, bodily demeanor lacking reverence and gravity; third, the taint of hindrances, the five hindrances covering the mind; fourth, the taint of divergent thoughts, envying superiority toward others, and breaking and opposing the Dharma; fifth, the taint of insufficient merit, obstacles such as many illnesses; sixth, the taint of delusion, foolish darkness without understanding. Below, the antidotes are explained. "Flawless" means free from the first two taints: first, internally having no flaw of lacking desire to hear; second, externally having no flaw of improper deportment. "Without defilement" has the meaning of purity, being free from the taint of hindrances, because the five hindrances defile the mind. "Abiding firmly in reality" means being free from the taint of divergent thoughts, because one practices firmly in the expounded Dharma without mixing in other thoughts. "Endowed with merit" means being free from the taint of insufficient merit. "Endowed with wisdom" means being free from the taint of delusion. In dividing these six according to their marks: the first two and the fourth pertain to desire, while the rest pertain to capacity, as may be known. The final verse generally praises both assemblies for seeking the Dharma with pure earnestness. In the treatise, the two assemblies look at each other, whereas in the sūtra they gaze up at the master of the Dharma; what meaning is there? Mutually looking at one another shows that with one mind they seek the Dharma, their feelings having no divergence. Gazing up at the master of the Dharma explains that with concentrated thought they solely seek, their minds free from defilement. Some seek the Dharma while harboring jealousy and arrogance; therefore, it first says that all have a reverent mind. With one mind heading toward realization is like bees wishing to approach honey; with dedicated intent seeking the teaching is like a thirsty person thinking of sweet dew. The sūtra briefly omits the first metaphor. The first request ends.