大方廣佛華嚴經疏 43.3

43.3

次正釋文。三分之內，初讚請中有十三頌分三：初二如來現相顯說無功用行，無動之動難思議故，特此現通；次十頌別讚；後一頌結請。別讚中亦三：初一菩薩供、次一天王供、後八天女供讚。於中二：初一供、餘七讚。讚中二：初一標讚、後六顯詞。於中亦二：初二讚菩薩通於八地及說法主；後四雙讚佛及菩薩三輪化益。此又云菩薩幻智，後結云讚佛已故。文中通讚八九地，如月普現，前地有故。此法師位，隨機說權實故。文中三：初一身無心而普應、次二口隨機而演說、後一喻結心常契中。既特云最勝智心示如來法，權實明矣。故《瓔珞經》中說十種善，前九依三乘人各成三乘，第十名佛乘種性。謂初聞佛法即發佛心，唯觀如如修佛智慧，終不為悲願纏心，一向不起二乘作意。第九為悲願纏心故，此云慈悲樂饒益，明文若斯，云何不信。

Next is the direct explanation of the text. Within the three sections, the first, the praise and request, has thirteen gāthās divided into three: the first two [gāthās] show that the Tathāgata manifests marks to expound the practice of effortless action (anābhoga-caryā); because unmoved movement is difficult to conceive, he specifically manifests this supernormal power here. The next ten gāthās offer individual praises. The final one gāthā concludes with the request. Within the individual praises there are also three: the first is an offering by a bodhisattva, the next is an offering by a celestial king, and the final eight are offerings and praises by celestial maidens. Within these [eight] there are two parts: the first is an offering, and the remaining seven are praises. Within the praises there are two parts: the first states the praise, and the latter six express the words [of praise]. Within these there are also two parts: the first two praise the bodhisattva, applying to the eighth ground and the master expounding the Dharma; the latter four jointly praise the beneficial transformation wrought through the three wheels of the Buddha and the bodhisattvas. Here it also mentions the illusory wisdom of the bodhisattva, and at the end concludes by stating that they have praised the Buddha. In the text it generally praises both the eighth and ninth grounds; as the moon universally appears, this was already present in the preceding ground. This is the station of the dharmabhāṇaka, who expounds the provisional and the real according to [beings'] capacities. Within the text there are three: first, one [gāthā shows that] the body has no mind yet responds universally; next, two [show that] the speech expounds according to capacities; finally, one uses a simile to conclude that the mind is constantly in accord with the center. Since it specifically states that with the supreme mind of wisdom he demonstrates the Tathāgata's teachings, the provisional and the real are clear. Therefore, the Yingluo jing speaks of ten kinds of good: the first nine, based on persons of the three vehicles, each bring about the three vehicles; the tenth is named the lineage of the Buddha Vehicle. This means that upon first hearing the Buddha Dharma one immediately arouses the Buddha mind, exclusively contemplates suchness to cultivate the Buddha's wisdom, is never entangled at heart by vows of compassion, and strictly never gives rise to the mental dispositions of the two vehicles. The ninth [ground] is entangled at heart by vows of compassion; therefore, here it speaks of loving-kindness, compassion, and delighting in bringing benefit. With such clear text, how could one not believe it?