大方廣佛華嚴經疏 43.16

43.16

第二「佛子菩薩住此」下口業成就。曲分為二：先總明具說之德、二「以無量」下正明口業成就。今初，亦是智成就，以具法師行即是智故。而言說者，護如來法藏通於說故。斯則內持於智，外口說故。何名具法師行？深妙義中具二十種功德故。一知時、二正意、三頓、四相續、五漸、六次、七句義漸次、八示、九喜、十勸、十一具德、十二不毀、十三不亂、十四如法、十五隨眾、十六慈心、十七安隱心、十八憐愍心、十九不著名利、二十不自讚毀他，廣釋如論。《涅槃》具七善知名大法師，與此略同。慈氏論說具十德者名大法師，攝義具足：一善知法義、二能廣宣說、三處眾無畏、四無斷辯才、五巧方便說、六法隨法行、七威儀具足、八勇猛精進、九身心無倦、十成就忍力，會之亦同。第二正明口業中，先略明、後「此菩薩以法」下廣顯。今初，先顯名體，謂外由菩薩美妙言辭而演法義，名四無礙辯；內由智起，名四無礙智。次辯體者，此智即無漏後得為體，故云善巧，即上知法知機智也。義無礙解，或通正體。次「此菩薩」下約位顯勝。以初地分得，此地任運，故無暫捨。後「何等」下徵列名字。智緣法等無拘礙故，法等皆智境界。從境分四：一法者法體，謂法自體，有軌持故，即二空所攝即真之俗境故。論云「遠離二邊生法所攝，如色礙相」等。二義者，法境界體。調於法體上差別境義，即上二空所攝真諦之境故。論云「即彼遠離二邊生法所攝中如實智境界故。」然得此真智者，由菩薩於生法二執所攝境中以智安住，求彼色等但是虛妄，即俗而真，是彼色等之中別義。上即遠公之意。其猶不生不滅是無常義。亦可不約二諦，法約自體，義約差別。謂十一色等虛妄分別之相，即是別義。言如實智者，稱事實也。三詞者，正得與眾生。謂得彼方言，與他說故。故論云「於彼如實智境中，隨他所喜，言說正知。」此釋正得。隨他言說正知而與故，此釋與眾生。四樂說者，正求與無量門。謂樂說乃辭中別義，七辯剖析名無量門。論云「於彼隨他所喜言語正知，無量種種義語隨知而與故。」二廣顯中，理實此四通該一切，且約圓數以列十門，各有復次。論云「後五是淨者，謂三乘行果。」則顯前五是三乘教理，通於染淨。言十者，一依自相，謂知事法體各殊故。二依同相，謂知理法，若性若相各有同理故。三行相，此約時辯法，三世遷流故。上三知義即是所詮。四說相，此知教法。上四皆約所知。五智相，此約能知。六無我慢相，此約所離明淨。七小乘大乘相，此約所行。上二通辨諸乘行果，後三別約一乘。八菩薩地相，此約因行。後二知果。九如來地相約體，十作住持相約用。然上十中，法義則別，後二多同。皆詞則說於法義，樂說乃詞中別義。亦有以詞說於法，樂說說義。十中皆四無礙，即四種相。今初。自相有四種者，一生法自相，謂知色是變礙相等。二義者，差別自相，謂知色有十一處等。上二約總別以分法義，後二同體義分。三想堅固自相想者，起言所依，亦以慧心取彼二種相故，一隨自所覺諸法相、二隨彼彼所化言詞所宜相。以所覺法，隨彼言詞為彼生說，說無錯謬，名為堅固。論經云不壞者，壞即錯也。四彼想差別自相想，義同上，但以次第不息，以多異名堅固彼義令他愛樂，名不斷盡。此自相一門是總故，論前總中亦依此釋，諸經論中亦多依此。

Second, from "Sons of the Buddha, when a bodhisattva abides in this [stage]" onward, is the achievement of verbal action. It is divided into two: first, a general explanation of the virtues of possessing [the ability to] preach; second, from "with immeasurable" onward, the direct explanation of the achievement of verbal action. For the first, it is also an achievement of wisdom, because possessing the practices of a master of the Dharma is itself wisdom. As for speaking of "preaching," protecting the Tathāgata's treasury of Dharma extends to preaching. Thus, internally one maintains wisdom, and externally one speaks with the mouth. What is meant by "possessing the practices of a master of the Dharma"? It means possessing twenty kinds of virtues in profound and wondrous meanings: 1. knowing the proper time, 2. having right intent, 3. instantaneous [instruction], 4. continuity, 5. gradual [instruction], 6. sequential order, 7. sequential progression in phrases and meanings, 8. demonstrating, 9. gladdening, 10. exhorting, 11. being endowed with virtue, 12. not disparaging, 13. not being disordered, 14. conforming to the Dharma, 15. following the assembly, 16. a mind of loving-kindness, 17. a mind of peace and security, 18. a mind of compassion, 19. not clinging to fame and gain, and 20. not praising oneself and disparaging others; these are extensively explained as in the treatise. The Mahāparinirvāṇa-sūtra states that one who possesses seven kinds of good knowledge is called a great master of the Dharma, which roughly agrees with this. Maitreya's treatise says that one who possesses ten virtues is called a great master of the Dharma, fully subsuming the meanings: 1. good knowledge of the Dharma and its meanings, 2. ability to proclaim extensively, 3. fearlessness in the assembly, 4. uninterrupted eloquence, 5. preaching with skillful means, 6. practicing dharmas in accordance with the Dharma, 7. being fully endowed with dignified deportment, 8. vigorous diligence, 9. lack of weariness in body and mind, and 10. accomplishing the power of patience; bringing them together, they are also the same. In the second part, which directly explains verbal action, it first explains briefly, and then from "this bodhisattva, by means of the Dharma" onward, it extensively reveals it. In the first: it first explains the names and essence, meaning that externally, when the meanings of the Dharma are expounded through a bodhisattva's wondrous expressions, they are called the four unhindered eloquences; internally, arising from wisdom, they are called the four unhindered knowledges. Next, analyzing their essence: this wisdom takes uncontaminated, subsequently attained [wisdom] as its essence, hence called "skillful," which is the aforementioned wisdom knowing the Dharma and knowing faculties. The unhindered comprehension of meaning may also extend to fundamental [wisdom]. Next, from "this bodhisattva" onward, it shows superiority in terms of the stage: because it was partially attained in the first stage, but in this stage it operates spontaneously, there is never a momentary abandonment. Afterward, from "What are they?" onward, it inquires into and lists their names. Because wisdom's cognition of the Dharma and so forth is unobstructed, the Dharma and so forth are all the cognitive realms of wisdom. They are divided into four according to the cognitive realm: 1. "Dharma" is the essence of dharma, meaning the dharma's own essence, having the nature of maintaining its own standard; it is the conventional realm which is identical with the real, subsumed under the two forms of emptiness. The treatise states: "Subsumed under arisen dharmas remote from the two extremes, such as the mark of resistance in form," and so forth. 2. "Meaning" is the essence of the cognitive realm of dharmas, referring to the differentiated realms and meanings upon the essence of dharmas, which is the realm of ultimate truth subsumed under the two forms of emptiness above. The treatise states: "Because it is the cognitive realm of wisdom as it truly is within that which is subsumed under arisen dharmas remote from the two extremes." However, the attainment of this true wisdom comes about because the bodhisattva, through wisdom, abides in the cognitive realms subsumed under the two grasps of self and dharmas, seeking those forms and so forth as merely false and illusory; being identical with the real while conventional, this is the distinct meaning within those forms and so forth. The above is the view of Master Huiyuan. It is like non-arising and non-ceasing being the meaning of impermanence. Alternatively, without reference to the two truths, "Dharma" relates to the intrinsic essence, and "Meaning" relates to distinctions. That is to say, the marks of false discrimination such as the eleven forms are themselves the distinct meanings. Saying "wisdom as it truly is" means according with the reality of facts. 3. "Expression" is truly obtaining and giving to sentient beings; it means obtaining their regional dialects and giving [the Dharma] to them. Thus the treatise says: "In that cognitive realm of wisdom as it truly is, conforming to what others delight in, one correctly knows verbal expressions." This explains "truly obtaining." Conforming to others' verbal expressions, one correctly knows and gives to them, which explains "giving to sentient beings." 4. "Delight in speech" is truly seeking to give through immeasurable gates. That is to say, delight in speech is a distinct meaning within expression; analyzing through the seven eloquences is called the immeasurable gates. The treatise says: "In conforming to the words that others delight in, correctly knowing them, one gives in accordance with knowledge of immeasurable, diverse meanings and words." In the second, extensive revelation: in truth, these four generally pervade everything; for the moment, in terms of a round number, ten gates are listed, each with further repetitions. The treatise states: "The latter five are pure, meaning the practices and fruits of the Three Vehicles." This shows that the former five are the teachings and principles of the Three Vehicles, pervading both defilement and purity. As for the ten: 1. Relying on particular marks, meaning knowing that the essences of phenomenal dharmas are each distinct. 2. Relying on common marks, meaning knowing the Dharma of noumenon, since both nature and marks each share a common principle. 3. Marks of activity: this analyzes dharmas in terms of time, transmigrating through the three times. The above three know the meaning, which is the expressed. 4. Marks of preaching: this knows the teaching dharmas. The above four are all explained in terms of the known. 5. Marks of wisdom: this is explained in terms of the knowing. 6. Marks of egolessness and conceitlessness: this explains purity in terms of what is abandoned. 7. Marks of the Hīnayāna and Mahāyāna: this is explained in terms of what is practiced. The above two generally analyze the practices and fruits of the various vehicles, while the latter three specifically relate to the Ekayāna. 8. Marks of the bodhisattva stages: this relates to causal practice. The latter two know the fruit: 9. marks of the Tathāgata stage relate to essence; 10. marks of performing maintenance relate to function. However, among the ten above, Dharma and meaning are distinct, while the latter two mostly coincide: both expression preaches Dharma and meaning, while delight in speech is a distinct meaning within expression. There are also cases where expression preaches Dharma, and delight in speech preaches meaning. In all ten there are the four unhinderednesses, which are the four kinds of marks. First: regarding the four kinds of particular marks: 1. Particular marks of arisen dharmas, meaning knowing that form has the mark of mutability and resistance, and so forth. 2. "Meaning" is the particular marks of distinction, meaning knowing that form comprises eleven sensory bases, and so forth. The above two divide Dharma and meaning according to general and specific, while the latter two are distinctions of meaning within the same essence. 3. The conception of the particular marks of firmness of conception: conception is that upon which speech is initiated, and it also uses the mind of discernment to apprehend two kinds of marks: first, conforming to the marks of all dharmas awakened to by oneself; second, conforming to the marks appropriate to the spoken expressions of the respective beings transformed. Using the dharmas awakened to, one preaches for those beings in accordance with their expressions; preaching without error is called "firm." When the treatise version of the sūtra says "unbroken," broken means erroneous. 4. The conception of the particular marks of distinction of those conceptions: the meaning is the same as above, but because it is sequential and unceasing, and solidifies that meaning with many different terms to cause others to delight in it, it is called "uninterrupted." This single gate of particular marks is general; therefore, in the general section above, the treatise also relied on this explanation, and various sūtras and treatises mostly rely on this as well.