[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 32.18 # 大方廣佛華嚴經疏 32.18 大方廣佛華嚴經疏 32.18 - **Language:** Classical Chinese ### [32.18](https://indike.org/pramana/in.bauddha.taisho.1735.32.18) 第二大眾同請者，上來眾首請說，顯眾堪聞樂聞；今大眾展誠，自陳有根有欲。文中，先敘請、後正偈請。於中二：前四偈半歎人堪能請、後一偈歎法成益請。今初亦二：前二頌歎說者、餘歎聽者。前中初五句歎說者自成教證、後三句歎能令他入。今初，初四句歎證、後一句歎教。自分所成一切行位通名為證，上受佛教說為阿含，即九種教證中第八門也。今初，上者是總。然總有二義：一雙為教證之總、二唯顯證力辯才對教名上。此中歎證辯才有三：一真實智為辯所依，即經初句，無漏故無垢，過小故云妙。二辯體性，即第二句，謂堪能分別無邊法義故。三者辯果，即下二句，依前起詞樂說，故名為果。一詮表深旨字義成就，即下一句。二滑利勝上字義成就，即宣暢句。二有一句歎阿含，謂念持於教，得淨慧無疑，名清淨行。三句歎能令他入者，初句令入證，謂已入地者令得佛十力，未入地者令得入地，故云集功德。集功德即論經淨心，淨心即初地，由集德成故。後二句令入阿含辯才分別說者，意令受持十地法故。說主既內具二力，外令他入，何故不說。二有二頌半歎聽者，中二：初偈歎眾有根、後一偈半歎眾有欲。今初，由有根故堪受教證，初句有治、次二句離所治、下句結請。結請惟願是總，惟願有二：一求阿含、二求正證。有二妄想，不堪聞教：一我、二慢。以我慢故，於法、法師不生恭敬，以定戒為治。謂若有定則心調伏，故內無我慢；戒則善住威儀，外相不彰。有二妄想不堪得證：一邪見，顛倒見故；二疑念，於不思議處不生信故。有二對治則能得證：一證見，善思義故，即經集正，謂積集深思故；二者正心，信心歡喜故。二歎有欲者，顯示大眾求法轉深。於中，一偈喻明、半偈法合。前有四喻，喻四種義門，示現正受彼所說義。一受持，謂求聞慧。初聞即受，隨聞受持，如水不嚼隨得而飲。二助力，謂求思慧。嚼所聞法助成智力，如食咀嚼以資身力。三遠離，謂求修慧。依聞思行能去惑習，如服良藥，藥行除病。上三三慧。四安樂行，謂求證智，即三慧果。聖所依處，現法受樂行故。如蜜，眾蜂所依，故云貪也。後法合中，能求一向是法，所求猶通法喻。以一甘露總合四喻，甘露有四能故，一除渴、二去饑、三愈病、四安樂故。二有一偈歎法利益請。直觀經文似當結請，今依論判故云歎法。善哉是總，所說法中善具足故。善哉有三：一所依，即廣大智，說地必依此慧故。二體性，即第二句，正說入諸地，則地地轉勝故。三者地果，即後二句，謂具十力無障礙佛菩提故。行亦果行，如〈出現品〉說。 > Second is the joint request by the great assembly. Above, the leader of the assembly requested the teaching, showing that the assembly was capable and desirous of hearing it. Now the great assembly displays its sincerity, stating of itself that it has the faculties and the aspiration. In the text, it first recounts the request, and afterward comes the verse request proper. Therein are two parts: first, four and a half verses praising the person's capability to make the request; second, one verse praising the Dharma's bringing about benefit to make the request. In the first part there are also two: the first two verses praise the speaker, and the rest praise the listeners. In the former, the first five lines praise the speaker's own accomplishment in teaching and realization, and the subsequent three lines praise the capacity to lead others to enter. In the former, the first four lines praise realization, and the subsequent one line praises the teaching. All the stations of practice accomplished in one's own sphere are collectively named "realization"; receiving above the Buddha's teaching and expounding it is called "āgama," which is the eighth gate among the nine kinds of teaching and realization. In this first part, "supreme" (shang) is general. Yet "general" has two senses: first, it is general to both teaching and realization; second, it exclusively reveals the power of realization and eloquence, being named "supreme" in contrast to the teaching. Praising the eloquence of realization here has three aspects: First, real wisdom is what eloquence relies upon; this is the first line of the sūtra. Being uncontaminated, it is stainless; surpassing the lesser \[vehicles\], it is called "wondrous." Second is the essence of eloquence; this is the second line, meaning the capability to discriminate boundless Dharma-meanings. Third is the fruit of eloquence; this is the lower two lines. Relying on the former to bring forth words with delight in speech, it is called "fruit." One is the accomplishment of words and meanings that express the profound purport; this is the lower line. Two is the accomplishment of smooth, supreme words and meanings; this is the line on proclaiming smoothly. Second, there is one line praising the āgama, meaning that by mindfully holding the teaching, one attains pure wisdom free from doubt, which is named "pure practice." As for the three lines praising the capacity to lead others to enter: the first line causes them to enter realization, meaning causing those who have already entered the stages to attain the Buddha's ten powers, and causing those who have not yet entered the stages to enter the stages; hence it says "amassing merits." Amassing merits is precisely the "pure mind" in the treatise sūtra; pure mind is the first stage, because it is accomplished through amassing merits. The latter two lines cause them to enter the āgama with eloquence, discriminatively expounding it, the intention being to cause them to receive and uphold the Dharma of the ten stages. Since the master of speech is internally endowed with the two powers and externally causes others to enter, why would he not speak? Second, there are two and a half verses praising the listeners, within which are two: the first verse praises the assembly's possession of faculties; the subsequent one and a half verses praise the assembly's possession of aspiration. In the first, because they possess the faculties they are capable of receiving teaching and realization: the first line has the antidotes, the next two lines are free from what is to be countered, and the lower line concludes the request. In concluding the request, "we only wish" (wei-yuan) is general. "We only wish" has two aspects: first, seeking the āgama; second, seeking correct realization. There are two false thoughts that make one incapable of hearing the teaching: first, the self; second, conceit. Due to conceit, one does not give rise to reverence toward the Dharma and the dharmabhāṇaka; concentration and morality serve as antidotes. That is, if there is concentration, the mind is subdued, so internally there is no conceit; morality means abiding well in deportment, so external marks are not manifested. There are two false thoughts that make one incapable of attaining realization: first, wrong views, because of inverted views; second, doubts, because one does not give rise to faith in the inconceivable. There are two antidotes whereby one can attain realization: first, realizing vision, because of well contemplating meaning—this is the sūtra's "amassing righteousness" (ji-zheng), meaning accumulating deep contemplation; second, a correct mind, because one is joyful with faithful mind. Second, praising their possession of aspiration reveals that the great assembly's seeking of the Dharma grows ever deeper. Therein, one verse illustrates through similes, and half a verse matches with the Dharma. First, there are four similes, illustrating four kinds of topical approaches, displaying their correct reception of the meaning he expounds: First, receiving and upholding, which refers to seeking the wisdom born of hearing. Upon first hearing they immediately receive it, receiving and upholding it as they hear it, just as water is drunk upon being obtained without chewing. Second, aiding power, which refers to seeking the wisdom born of reflection. Chewing the Dharma they have heard aids in accomplishing intellectual power, just as food is chewed to nourish physical strength. Third, distancing, which refers to seeking the wisdom born of cultivation. Relying on practice based on hearing and reflection, one can eliminate afflictions and habituations, just as taking good medicine eliminates disease through the working of the medicine. The above three are the three wisdoms. Fourth, comfortable practice, which refers to seeking the wisdom of realization, that is, the fruit of the three wisdoms. It is the place relied upon by the noble ones, practicing the enjoyment of happiness in the present Dharma. Like honey, which is relied upon by swarms of bees, it therefore speaks of "craving." In the subsequent matching with the Dharma, the seeker is purely Dharma, while what is sought still pertains to both Dharma and simile. A single "nectar" (amṛta) is used to combine the four similes, for nectar has four capacities: first, dispelling thirst; second, removing hunger; third, curing disease; fourth, bringing comfort. Second, there is one verse requesting by praising the benefits of the Dharma. Looking directly at the sūtra text, it seems to conclude the request, but now, relying on the treatise's analysis, it is said to praise the Dharma. "Excellent" (sādhu) is general, because it is fully endowed with excellence in the Dharma that is expounded. "Excellent" has three aspects: First, that which is relied upon, namely vast wisdom, because expounding the stages must rely on this wisdom. Second, its essence, which is the second line, directly expounding entry into the various stages, so that stage by stage it becomes increasingly supreme. Third, the fruits of the stages, which are the latter two lines, referring to being endowed with the ten powers and unobstructed Buddha bodhi. The practices are also the practices of the fruit, as expounded in the "Manifestation Chapter." > — English (machine translation) (machine translation) - [Previous: 32.17](https://indike.org/pramana/in.bauddha.taisho.1735.32.17) - [Next: 32.19](https://indike.org/pramana/in.bauddha.taisho.1735.32.19) - [Up: 32](https://indike.org/pramana/in.bauddha.taisho.1735.32) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.32.18) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.32.18](https://indike.org/pramana/in.bauddha.taisho.1735.32.18) · Pramāṇa