大方廣佛華嚴經疏 16.17

16.17

第七「雅思」下十七頌，俯同世間三昧門。於中三：初六身同世間利益眾生，若依若正無不示為。次六示同外道，救彼邪黨，初五別辨、後一總結，義如別說。三「眾生迷惑」下五頌，明語業大用，初一總明、次三別顯、後一總結。別中云或邊呪語者，梵云達邏鼻茶曼達邏鉢底鞞。言達邏鼻荼者，是南印度中邊國名也，此云消融。曼達邏者，呪也。鉢底鞞者，句也。謂其國人稟性純質，凡所出言皆成神呪。若隣國侵害，不用兵仗，但以言破之，彼自喪滅，故曰消融呪句也。或云唯童男童女方得言成呪句，餘不得也。又天密語等者，《婆沙》七十九說：世尊有時為四天王以聖語說四諦，二王領解、二不能解。世尊憐愍故，以南印度邊國俗語說四諦，二天王中一解、一不解。世尊憐愍故，復以一種篾戾車語說四聖諦，時四天王皆得領解。善破於他者，以因明比量等真能破故。非外所動者，真能立故，不為他破。後一偈類結，非唯說四諦，六度萬行等皆然。一心說法得語實性，能起隨類之用，名三昧力（已下第十五經）。

Seventh, the seventeen verses from 'Refined thought' onward explain the samādhi-gate of humbling oneself to identify with the world. Within this, there are three [sections]: First, six [verses] on physically identifying with the world to benefit sentient beings, where there is nothing among the dependent [environment] or primary [bodies] that is not displayed. Next, six [verses] on displaying identity with heterodox paths to rescue their errant factions: the first five distinguish them individually, and the last one summarizes them; their meaning is as explained separately. Third, the five verses from 'Sentient beings are deluded' onward explain the great function of vocal karma: the first one explains generally, the next three elucidate individually, and the last one summarizes. In the individual section, 'or border incantation speech,' in Sanskrit it is *drāviḍa-mantra-padābhī*. As for drāviḍa, it is the name of a border country in South India, translated here as 'dissolving.' Mantra means 'incantation.' Padābhī means 'words/phrases.' It means that the people of that country are endowed with a pure nature, and whatever words they utter all become divine incantations. If neighboring countries invade, they do not use weapons, but merely break them with words, and the others are destroyed naturally; hence they are called 'words of dissolving incantations.' Some also say that only young boys and girls can make words into incantations, whereas others cannot. Furthermore, as for 'secret languages of the devas' and so forth, Vibhāṣā fascicle seventy-nine says: The Bhagavat at times spoke the Four Truths in noble language for the Four Heavenly Kings; two kings understood, and two were unable to understand. The Bhagavat, out of pity, spoke the Four Truths in the vernacular of a border country in South India; of the two kings, one understood and one did not. The Bhagavat, out of pity, further spoke the Four Noble Truths in a mleccha language, whereupon all Four Heavenly Kings attained understanding. 'Skilled in refuting others' means truly being able to refute through pramāṇa of hetuvidyā (Buddhist logic) and so forth. 'Unshakable by outsiders' means truly being able to establish [theses], not being refuted by others. The final verse concludes by analogical extension: it is not only expounding the Four Truths, but the six pāramitās and myriad practices are all like this. Single-mindedly expounding the Dharma, one attains the true nature of speech, capable of giving rise to functions according with each category; this is called the power of samādhi. (From here below is fascicle fifteen of the sūtra).