大方廣佛華嚴經疏 32.3

32.3

就初請中分二：初明大眾覩默生疑、二「解脫月」下騰疑為請。今初。言何因何緣者，疑怪之辭，為因說者不能說耶？為緣聽者不堪聞耶？「金剛藏」下出所疑事。二騰疑為請，中二：初敘請因，謂領眾疑故。二以頌正請。文有五偈，顯說聽無過，是以應說。即分為二：初偈說者無過，亦遣大眾何因之疑；後四聽者無過，亦遣大眾何緣之疑。雖似初二，徵默所由為拂眾疑，後三請說為遂眾欲，文彰略耳。非不互通，故依前判。今初，歎說者淨覺無過。偈初二字、偈末三字合為徵問之詞，謂有中間淨覺無過。何故不解釋耶？聖德雖多，偏歎淨覺者，是說因故。覺即覺觀，由此得為口加行故。具能所治，無思發言，故云淨覺。淨覺之人，名淨覺人。三字為總，餘皆是別。別歎淨覺有二勝能：一攝對治，謂念智具。念謂四念，智謂如智。二離諸過，謂餘十字。具字兩用，初中由有能治，所治不生。所治有二：一者雜覺，謂凡夫尋伺與四倒相應，即迷事倒，以四念為治。二雜覺因憶想分別，謂隨名相轉，即迷理倒，以真如智為治。前唯凡夫，後通凡小。言離過者，離三種過：一由無瞋等功德具故，離慳嫉過。謂無瞋治嫉，等取無貪。無貪治慳，不等無癡，無癡即前念智攝故。二由前已說上妙地故，無說法懈怠過。三由有樂說辯力，無不樂說過。然念智正為治雜覺等，故受治名。而無瞋等本意不為治於嫉等，有此任運自無彼，故但名離過。第二歎聽者無過中四偈分三：初二歎同生眾，論云「同法決定故、有樂聞故。」次一偈歎異生眾，論云「復示餘者心淨故。」後一偈雙歎，論云「又顯此眾皆堪聞法故。」今初二偈，前偈歎根，故云決定；後偈歎欲，故云欲聞。若有欲無根，雖聞不解；有根無欲，設聞不受，故須雙歎。今初同法即是同生，揀後異生。決定即是根器，揀後樂欲。初句為總，論云「決定者，黠慧明了故。」黠慧即根，黠能知教，慧能入證故。次二句別，論云「決定有三：一上決定願大菩提，故云勇猛。二名聞決定，他善敬重，故云無怯弱。由內無怯弱，外著大名。三攝受決定，謂彼說者善知故，即經說地名由堪攝受方為說耳。」下句徵默可知。後偈歎欲中，初句所欲之法、次二句正明有欲、後句結請。論云「是中若但有阿含決定、無證決定，但有非現前決定、無現前決定。如是決定法器不滿足故，不能聽受者，現前是欲現見起故，非現前是根，但冥具故。」此中意明但有根而無欲不堪聞法。今前偈於教決解、於理決證，具二決定，為非現前之根。復有今偈現前之欲、教證決定，則具足決定，故堪受也。其心無怯弱者，論經云「佛子智無畏」，無畏即無怯弱。契理之心即名為智，然智有二種：一證法故，此屬前根；二現受故，此屬今欲。欲亦須智，故於樂聞心無怯弱。總前二偈，根欲雙具，諸地妙義，願為說之。第二一偈歎異生眾。但云眾會，故雙歎根欲。初句為總，心無濁故名為清淨。三句為別，別離六濁：一不欲濁，謂無心餐採故，離懈怠治之；二威儀濁，不恭肅故，嚴整治之；三五蓋濁，貪名等故，潔淨治之；四異想濁，謂貢高雜染、輕慢雜染等皆名異想，今說行堅固不動治之；五不足功德濁，善根微少故，於彼說中心不樂住，具功德治之；六愚癡濁，謂愚闇不了故，智慧治之。第三一偈雙歎二眾，云一切故。相視為總。論云「迭相共瞻者，示無雜染故。」餘皆是別。咸恭敬等，無輕慢雜染。下半喻顯敬法轉深，何有雜染。論經云「如蜂欲熟蜜。」古釋云：齊心趣證，如蜂熟蜜；專意求教，如渴思甘露。今即但云念蜜，則二句皆通教證。然蜂之念蜜、渴之思漿，喻希法喜；解脫之味，更言好蜜；復思甘露。顯法之妙，思渴情深。

Regarding the first request, it is divided into two: first, explaining that the great assembly beholds the silence and generates doubt; second, from "Vimukticandra" downward, expressing the doubt to make the request. Now, the first. The words "by what cause and by what condition" are expressions of doubt and wonder: is it because the speaker is unable to speak? Or is it because the listeners are incapable of hearing? From "Vajragarbha" downward, the matter of doubt is brought forth. Second, expressing the doubt to make the request has two parts: first, recounting the cause of the request, meaning grasping the assembly's doubt; second, formally requesting through verses. The text has five verses, showing that speaker and listeners are without fault, and therefore it should be explained. It is thus divided into two: the first verse shows that the speaker is without fault, also dispelling the great assembly's doubt concerning "what cause"; the latter four verses show that the listeners are without fault, also dispelling the great assembly's doubt concerning "what condition." Although seeming like the first two, inquiring into the reason for the silence is to brush away the assembly's doubts; the latter three requesting the explanation is to fulfill the assembly's desire, which is merely an abridgment in the text. It is not that they do not mutually penetrate; hence we follow the previous classification. Now, the first: praising the speaker's pure awareness as being without fault. The first two words of the verse and the last three words of the verse combine into an inquiring statement, meaning that possessing the intermediate pure awareness without fault, why do you not explain? Although sacred virtues are many, praising pure awareness exclusively is because it is the cause of speaking. Awareness means vitarka and vicāra, through which verbal preparations can be made. Possessing both the antidote and what is to be cured, uttering speech without discursive thought, it is therefore called "pure awareness." A person of pure awareness is called a "purely aware person." These three words are general; the rest are particular. Specifically praising pure awareness has two superior capacities: first, subsuming the antidotes, meaning endowed with mindfulness and wisdom. Mindfulness means the four applications of mindfulness; wisdom means the wisdom of suchness. Second, freedom from faults, meaning the remaining ten words. The word "endowed" has two applications: in the first, because there is the antidote, what is to be cured does not arise. What is to be cured is twofold: first, mixed vitarka, meaning the ordinary person's search and scrutiny corresponding with the four inversions, which is the inversion of delusion regarding phenomena, with the four applications of mindfulness as its antidote; second, the cause of mixed vitarka, conceptualization and discrimination, meaning revolving in accordance with names and marks, which is the inversion of delusion regarding noumenon, with the wisdom of suchness as its antidote. The former is only for ordinary persons; the latter applies to both ordinary persons and followers of the Small [Vehicle]. Regarding freedom from faults, it is freedom from three kinds of faults: 1. because virtues such as non-anger are complete, one is free from the faults of stinginess and jealousy. Non-anger cures jealousy, and by extension includes non-attachment. Non-attachment cures stinginess; it does not extend to non-delusion, as non-delusion is already subsumed under the aforementioned mindfulness and wisdom. 2. Because he has previously explained the supreme and wondrous stages, he is free from the fault of negligence in explaining the Dharma. 3. Because he possesses the power of eloquence in joyful speech, he is free from the fault of disliking to speak. However, mindfulness and wisdom directly serve as antidotes to mixed vitarka and so on, and therefore receive the name of antidotes. But non-anger and the like are not originally intended to cure jealousy and the like; when one has these, spontaneously there are not those, so they are merely called "freedom from faults." Second, within praising the listeners as without fault, the four verses are divided into three: the first two praise the assembly of identical birth, the treatise stating: "Because of determination in the identical Dharma and because of desiring to hear." The next single verse praises the assembly of different birth, the treatise stating: "Furthermore, showing that the minds of the others are pure." The final single verse praises both, the treatise stating: "Furthermore, revealing that all in this assembly are capable of hearing the Dharma." Now, the first two verses: the former verse praises their faculties, hence saying "determined"; the latter verse praises their desire, hence saying "desiring to hear." If there is desire without faculties, although they hear, they do not understand; if there are faculties without desire, even if they hear, they do not accept; hence it is necessary to praise both. Now, first, "identical Dharma" means identical birth, distinguishing them from the subsequent different birth. "Determined" means the vessel of faculties, distinguishing them from the subsequent joy and desire. The first line is general; the treatise states: "'Determined' means because of clever and bright wisdom." Clever wisdom is the faculties: being clever, one can know the teaching; having wisdom, one can enter into realization. The next two lines are specific; the treatise states: "Determination has three kinds: 1. supreme determination, vowing for great bodhi, hence called vigorous; 2. determination of renowned fame, being well respected by others, hence called without timidity—because internally there is no timidity, externally great fame is manifested; 3. determination of assimilation, meaning the speaker well knows [them]; that is, when the sūtra explains the names of the stages, only because they are capable of being assimilated does he explain it for them." The lower line inquiring into the silence can be understood. In the latter verse praising desire, the first line is the desired Dharma; the next two lines directly explain having desire; the final line concludes the request. The treatise states: "Herein, if there is only determination in the āgama without determination in realization, or only non-manifest determination without manifest determination—such vessel of the Dharma being incomplete in determination, they cannot listen and accept. What is manifest is desire, because it is seen to arise at present; what is non-manifest is the faculties, because they are only implicitly present." The meaning here explains that having only faculties without desire, one is incapable of hearing the Dharma. Now the preceding verse has determined understanding in the teaching and determined realization in principle, possessing the two determinations, which are the non-manifest faculties. Further possessing the manifest desire of the present verse, with determination in teaching and realization, determination is then fully complete, and therefore they are capable of receiving it. "Their minds are without timidity": the treatise-sūtra says, "The Buddha's sons' wisdom is fearless"; fearlessness is precisely without timidity. The mind that accords with principle is called wisdom, yet wisdom has two kinds: first, realizing the Dharma, which belongs to the preceding faculties; second, receiving at present, which belongs to the present desire. Desire also requires wisdom; therefore, regarding joyful hearing, the mind is without timidity. Summing up the preceding two verses, faculties and desire are both complete; may you explain the wondrous meaning of the various stages. The second single verse praises the assembly of different birth. It merely says "the great gathering," and therefore praises both faculties and desire. The first line is general: because the mind is without defilement, it is called pure. The three lines are specific, specifically departing from six defilements: 1. the defilement of lack of desire, meaning lacking the mind to partake and gather, which is cured by departing from laxity; 2. the defilement of deportment, not being respectful and solemn, which is cured by dignified solemnity; 3. the defilement of the five hindrances, craving fame and the like, which is cured by cleanliness; 4. the defilement of divergent thoughts, meaning defilements of haughtiness and contempt, which are all called divergent thoughts, now cured by firm and unmoving practice; 5. the defilement of insufficient merit, where kuśala-mūla are slight, so within that explanation the mind does not abide joyfully, which is cured by possessing merit; 6. the defilement of folly, meaning being ignorant and unclear, which is cured by wisdom. The third single verse praises both assemblies, saying "all." Looking at one another is general. The treatise states: "'Mutually looking at one another' indicates being free from defilements." The rest are all specific. "All respectful," etc., free from the defilement of contempt. The latter half illustrates through metaphors that respect for the Dharma becomes ever deeper; how could there be defilements? The treatise-sūtra says: "Like bees desiring mature honey." An ancient commentary explains: with a unified mind heading toward realization, like bees [desiring] mature honey; with single-minded intent seeking the teaching, like the thirsty yearning for sweet dew. Now it merely says "mindful of honey," so both lines apply to both teaching and realization. However, bees being mindful of honey and the thirsty yearning for drink are metaphors for hoping for the joy of the Dharma; the flavor of liberation is further called fine honey, and again yearning for sweet dew. This reveals the wondrousness of the Dharma and the profound depth of their yearning thirst.