大方廣佛華嚴經疏 10.28

10.28

第六大眾讚請分。前眾問佛，佛示法主，眾覩定起，故讚請普賢。前但舊眾，此通新舊，故云一切。所問同前，故但略舉。十頌分三：初八歎主請，彰其能說；次一舉法請，正陳所疑；後一歎眾請，明有堪聞之器。前中二：初五頌歎普賢因果深廣德，明有說因；後三歎能遍塵剎雨法德，明有說果。今初，偈各一義。初一讚已淨法身，三句明因、一句明果。因有三義：一因修法生，義通緣了；二由大願起，即是緣因；三依如來藏證真平等，此為正因。真如即是不空，虛空即是空藏。平等與藏，通上二義。二讚遍住佛剎。第三句遍因，餘皆遍相。因中具智莊嚴故，能等照具功德嚴，令無不覩。三讚近佛。四讚常定。實境中者，不隨想轉故。曹者，輩也。五讚度生曲盡。微塵者，細處有多眾生故。二有三頌，說法果中。初一讚常演大法。「如空之言」下，喻廣大。前喻無盡無差，次一讚說無等法。無等有二：一能說力勝，具二嚴故；二所說無等，說佛所行故。後一頌舉因結果，顯德有由。曠劫因圓故，故能雲雨說法。二一頌舉法請中，前品所問雖有多門，統其要歸莫過三種世間，故今三句各顯其一。又前問總該諸會，此令當會答故。末後一頌歎眾請，亦名自述。此有二義：一恭敬一心，內堪受法。二諸佛隨喜，外有勝緣，故應說也。說則上順佛心、下隨物欲。

Sixth is the section where the great assembly praises and makes requests. Previously the assembly questioned the Buddha, and the Buddha indicated the master of the Dharma; the assembly, seeing him arise from samādhi, therefore praises and makes requests to Samantabhadra. Previously there was only the existing assembly, but here it encompasses both the new and the old, hence it says "all." The questions are the same as before, so they are only briefly mentioned. The ten verses are divided into three: first, eight verses praise the master and make requests, showing that he is able to speak; next, one verse adduces the Dharma to make requests, directly setting forth what is doubted; last, one verse praises the assembly and makes requests, explaining that they are vessels capable of hearing. In the first [part], there are two: first, five verses praise Samantabhadra's deep and vast virtues of cause and effect, explaining that he has the causes for speaking; later, three verses praise his virtue of being able to shower the Dharma pervading dust-mote kṣetras, explaining that he has the fruits for speaking. Now for the first, each gāthā has a separate meaning. The first one praises his already purified dharmakāya, with three lines explaining the cause and one line explaining the fruit. The cause has three meanings: first, arising from cultivating the Dharma, its meaning encompassing both condition and manifestation; second, arising from great vows, which is the conditioning cause; third, relying on the tathāgatagarbha to realize true equality, which is the direct cause. Tathatā is the non-empty, and empty space is the empty garbha. "Equality" and "garbha" encompass the above two meanings. The second [gāthā] praises his dwelling everywhere in buddha-kṣetras. The third line is the cause of pervasion, and the rest are all marks of pervasion. Because in the cause he is endowed with the adornment of wisdom, he can equally illumine, and being endowed with the adornment of merit, he causes everyone to see him. The third praises his proximity to the buddhas. The fourth praises his constant samādhi. Being "within real realms" means not turning in accordance with conceptualization. "Cáo" (class) means type. The fifth praises his utmost thoroughness in delivering sentient beings. "Paramāṇu" refers to the fact that within minute places there are many sentient beings. Second, there are three verses within the fruit of expounding the Dharma. The first praises his constant preaching of the great Dharma. From the words "like space" onward, it illustrates its vastness. The preceding was an analogy for being inexhaustible and without distinction. The next one praises his preaching of the peerless Dharma. There are two aspects to "peerless": first, the power of the one who is able to preach is superior, because he is endowed with the two adornments; second, what is preached is peerless, because he preaches what the buddhas practice. The last verse adduces causes to form results, revealing that his virtues have an origin. Because his causes were perfected over vast kalpas, he is able to preach the Dharma like clouds and rain. Second, in the single verse adducing the Dharma to make requests, although the questions in the previous chapter had many approaches, when unified in their essential point they do not exceed the three kinds of worlds, so now the three lines each reveal one of them. Moreover, the previous questions comprehensively encompassed all assemblies, while this causes the present assembly to respond. The final verse praises the assembly and makes requests, and is also called self-narration. This has two meanings: first, with reverence and single-mindedness, they are internally capable of receiving the Dharma; second, the buddhas rejoice in accord, and externally there are superior conditions, hence he should speak. If he speaks, it accords above with the Buddha's mind and follows below the desires of living beings.