[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) › 32.2 # 大方廣佛華嚴經疏 32.2 大方廣佛華嚴經疏 32.2 - **Language:** Classical Chinese ### [32.2](https://indike.org/pramana/in.bauddha.taisho.1735.32.2) 第六「爾時金剛藏菩薩說」，此下請分，中三：初說已默住、二「是時」下三家五請、三「爾時金剛藏觀察」下許說分齊。所以默者，將欲演之，必固默之，欲令大眾渴仰請說故。所以俟請者，略有二意：一增諸菩薩尊敬法故；二前本分中舉地歎勝為增樂，欲令此請中生正解故。云何生解？謂由請故得說默之由，顯地體甚深離於言念，令眾先解；後聞說分不隨聲取，離謬解故。即復由此故，有第三示說分齊。初默可知。第二請中，三家請殊，即分三段，謂初解脫月請、二大眾請、三如來請。所以要三家者，顯法深妙，令聞解故。眾首顯揚，當機渴仰，化主加勸，事方周故。道大兼亡，法應請故。為順請主，此眾堪聞，言不虛故。為成請者，如來護念而生信受，言有徵故。此約因請、生請，亦是次第。又佛請者，即名為加。謂眾雖已請，要假主佛威光方堪說故。亦名為教，如來教說顯剛藏說，傳佛教故。又前二家請，顯此地法因人修故；後一家請，顯此地法佛所證故。前之二請餘經容有，後之一請餘經所無，《法華》三請但是一家，良以地法甚深寄位難說故。又三請次第者，初解脫月者，彼眾上首故，餘問則亂。何緣大眾不亂問耶？眾調伏故，由前二止三請抑揚時眾故。次眾請以表虔誠，然非爭起，依前請儀同聲齊請，故亦不亂。後聽說理窮，故如來勸說。今初眾首請中，總有三請。所以三者，順世儀式，少不殷重、多則繁亂，正得中故，以止有三，抑揚當時，調伏機故。二家助成各唯一請，然依三請應分三段，若兼三止應分為六，以前默住之止，通為五請之本，不可唯屬於初，故止請相乘且為五段。一怪默騰疑請；二法深難受止；三歎眾堪聞請；四不堪有損止，謂雖有堪者，亦有不堪故；五雙歎人法請，謂不堪聞者以法深故，亦得佛護，固應為說，於是剛藏理窮，更無違請。 > Sixth, from "At that time Vajragarbha Bodhisattva said..." downward is the section of requesting, which has three parts: first, having spoken, he remains silent; second, from "at this time" downward, the three parties make five requests; third, from "at that time Vajragarbha observed..." downward, he grants the extent of what will be explained. The reason he is silent is that when one is about to expound it, one must firmly maintain silence, wishing to cause the great assembly to thirst with yearning and request the explanation. The reason he waits for a request has, briefly, two senses: first, to increase the various bodhisattvas' respect and veneration for the Dharma; second, in the preceding foundational section, setting forth the stages and praising their excellence was to increase their joy, and \[he now\] wishes to cause correct understanding to arise within this request. How does understanding arise? Through the request, the reason for the silence can be explained, revealing that the essence of the stages is extremely profound and beyond words and thoughts, causing the assembly first to understand; later, when they hear the section of explanation, they will not grasp \[it\] merely according to the sounds, thereby departing from erroneous understanding. It is precisely due to this that there is the third part, showing the extent of what is to be explained. The initial silence can be understood. In the second part, the requests, the requests of the three parties are distinct, so it is divided into three sections: first, the request of Vimukticandra; second, the request of the great assembly; third, the request of the Tathāgata. The reason three parties are required is to reveal that the Dharma is profound and wondrous, so that hearing it, they understand. When the leader of the assembly praises and reveals \[it\], those appropriately receptive thirst with yearning, and the lord of transformation adds his encouragement, only then is the matter complete. The great Way excludes nothing, and the Dharma ought to be requested. To comply with the master of the request, this assembly is capable of hearing, so the words are not in vain. To accomplish \[the purpose of\] the requesters, the Tathāgata's mindful protection causes them to generate faith and acceptance, so the words have evidence. This is based on the cause of the request and the arising of the request; it is also the sequence. Furthermore, the Buddha's request is called empowerment: although the assembly has already requested, it must rely on the majesty and radiance of the host Buddha before one is capable of speaking. It is also called instruction: the Tathāgata instructs the explanation to show that Vajragarbha's explanation transmits the Buddha's teaching. Furthermore, the requests of the first two parties show that the Dharma of these stages is cultivated by practitioners; the request of the latter party shows that the Dharma of these stages is realized by the Buddha. The former two requests may be present in other sūtras; the latter request is absent from other sūtras. In the Lotus Sūtra, the three requests are by only one party, precisely because the Dharma of the stages is extremely profound and, lodged in the stations, difficult to explain. Furthermore, regarding the sequence of the three requests: first is Vimukticandra, because he is the leader of that assembly; if others questioned, it would be chaotic. Why did the great assembly not question chaotically? Because the assembly was subdued, and through the two preceding cessations and three requests, the assembly was modulated and tempered. Next, the assembly's request expresses sincere devotion, yet they did not vie to rise: following the ritual of the preceding request, they requested together in one voice, so it was also not chaotic. Finally, the principle of listening to the explanation was exhausted, so the Tathāgata encouraged the explanation. Now, within the first request by the leader of the assembly, there are three requests in all. The reason there are three is to accord with worldly etiquette: fewer would lack earnest gravity, while more would be cumbersome and chaotic; this attains the exact mean. Because there are three cessations, modulating the contemporary \[assembly\] and subduing their faculties. The other two parties assist and complete, each with only a single request. However, according to the three requests, it should be divided into three sections; if combined with the three cessations, it should be divided into six. But because the cessation of the initial remaining silent serves as the root for all five requests and cannot belong solely to the first, taking the cessations and requests together, there are tentatively five sections: 1. the request marveling at the silence and expressing doubt; 2. the cessation \[stating that\] the Dharma is profound and difficult to receive; 3. the request praising the assembly as capable of hearing; 4. the cessation \[stating that\] the incapable would be harmed—meaning that although there are capable ones, there are also incapable ones; 5. the request praising both persons and Dharma—meaning that even those incapable of hearing, because the Dharma is profound, will also receive the Buddha's protection, so he should firmly expound it for them; upon this, Vajragarbha's reasoning was exhausted, and he had no further refusal of the request. > — English (machine translation) (machine translation) - [Previous: 32.1](https://indike.org/pramana/in.bauddha.taisho.1735.32.1) - [Next: 32.3](https://indike.org/pramana/in.bauddha.taisho.1735.32.3) - [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.32.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.32.2](https://indike.org/pramana/in.bauddha.taisho.1735.32.2) · Pramāṇa