大方廣佛華嚴經疏 54.18

54.18

大文第二「時諸菩薩」下請分，眾集本為聞經故。文分為二：初標眾念請、二「如來境」下顯所請法。今初。「聲聞」下如聾盲。此能念者，釋有二義：一約本迹，就本能念、就迹不知。二唯就迹說，意法師云：「理處不隔，故得同疑。未積大心，故不廁其次。」此亦有理，猶葉公好龍，真龍難視。同居法會、同仰法門，所現超倫，故如聾瞽。二所念中，有六十一句，初後三十句是所請法，中三十一句但是請儀。其三十請法，多同初會四十句法，以初會為總，此說將終，會同本故。就文分二：前三十句念德難思、後「唯願」下三十一句請隨機演。以初十句明自體圓著，寄顯果海絕言；最後十句明化用普周，令寄言顯果。由斯文有影略，理實兼皆請示，如初會辨。今初念德中，初十句正明所念果法、次十明玄妙難思、後十明緣會可了。今初十中，前八攝初會，最初十句即內行成滿德，以如來自在攝彼神通及無能攝取故。一境界者，即所緣分齊故，如〈出現〉等品辨。二智行者，悲智無礙無功用行，亦如〈出現品〉辨。三加持者，謂勝力任持令有所作，如〈不思議法品〉辨。四謂十力等。五即四種十種無畏等。六即師子奮迅等。七所住者，即初會佛地，佛所住地故。若別釋者，即常住大悲等，如〈不思議品〉。八謂十自在等，及攝二句，如向所辨。廣引諸文釋義，並如初會。後二句，即攝初會次十句體相顯著德前有六根三業；今身合六根及於二業，智即意業。心意俱不可知，但以智知故。所以合者，欲顯身兼十身，故合六根三業，智導故但云智。二「一切」下十句，明玄妙難思，人天莫測。於中，初二句總明解行不及，謂智慧不能通暢，心行不能詣證。次五句明三慧莫測，故不能成自利。謂初三句聞慧莫測：一妙故，不能印持於境；二深故，不能曉了於心；三廣故，不能忍可包納。次句玄故，修慧不能觀察委照。後句融故。思慧不能揀其優劣故。晉本揀擇名思惟，在觀察上。後三句四辯莫宣，故不能成利他。謂法義不能大開曲示，詞辯不能宣明，樂說不能令他解了。三「唯除」下十句緣會可了中，前四佛力上加為緣、後六自根堪受為因，具此可知。前中，初三現緣、後一宿願；後六中，初一宿善、餘五現德。於上十句，分有分知、全有全知。又此十句通有二意：一成上顯深、二起後請說。

Part Two of the major division, from "At that time, the bodhisattvas" onward, is the section on requesting [the teaching], because the assembly has gathered originally to hear the sūtra. The text is divided into two: first, it indicates the assembly's mental request; second, from "the Tathāgata's realm" onward, it clarifies the teachings requested. As for the first: below "śrāvakas", [they were] like the deaf and blind. As to those who are able to think [of this], there are two explanations: First, in terms of the fundamental and the trace: from the fundamental, they are able to think [of it]; from the trace, they do not know. Second, speaking solely in terms of the trace, Dharma Master Yi says: "Noumenon and place are not separated, so they are able to share the same doubt. But because they have not accumulated the great mind, they are not ranked alongside them." This also has reason, like Lord Ye's fondness for dragons: when the real dragon appears, it is difficult to look upon. Residing together in the Dharma assembly, together revering the Dharma gate, what was manifested transcended their kind; hence they were like the deaf and blind. Second, within what was thought, there are sixty-one phrases. The first and last thirty phrases are the Dharma that was requested, while the middle thirty-one phrases are merely the etiquette of requesting. The thirty phrases requesting the Dharma are mostly the same as the forty-phrase Dharma of the first assembly, because the first assembly served as the general [presentation], and as this exposition approaches its end, it converges with the origin. Dividing according to the text, there are two parts: the preceding thirty phrases reflect on the virtues being difficult to conceive; the latter thirty-one phrases, from "We only pray" onward, request their exposition in accordance with capacities. Because the first ten phrases clarify that the self-essence is completely manifest, they indirectly reveal that the sea of fruition is beyond words; the last ten phrases clarify that the transformative functions are everywhere pervasive, causing words to be used to reveal the fruition. Because of this, the text has omissions and mutual reflections, but in reality both are requested to be shown, as analyzed in the first assembly. Now, in the first [part], reflecting on virtues, the first ten phrases directly clarify the fruition dharmas that were reflected upon; the next ten clarify what is profound and difficult to conceive; the latter ten clarify what can be understood through the confluence of conditions. In the first ten, the first eight subsume the first ten phrases of the first assembly, which are the virtues of fully perfected internal practice, because the Tathāgata's sovereignty subsumes their spiritual powers and invulnerability to capture. First, "realm" is the limitation of what is cognized, as analyzed in chapters such as the "Appearance [of the Tathāgata]". Second, "practice of wisdom" is the practice of unobstructed and non-purposive action combining compassion and wisdom, also as analyzed in the "Chapter on the Appearance [of the Tathāgata]". Third, "empowerment" (adhiṣṭhāna) means being sustained by superior power to accomplish something, as analyzed in the "Chapter on the Inconceivable Dharmas". Fourth refers to the ten powers and the like. Fifth refers to the four and ten kinds of fearlessness and the like. Sixth refers to the lion's sprint and the like. Seventh, "where [the Tathāgata] abides", is the Buddha-ground of the first assembly, because it is the ground where the Buddha abides. If explained specifically, it is the constant abiding in great compassion and the like, as in the "Chapter on Inconceivable Dharmas". Eighth refers to the ten sovereignties and the like, and subsumes two phrases, as analyzed above. Extensively citing texts to explain the meaning is entirely as in the first assembly. The latter two phrases subsume the next ten phrases of the first assembly on the virtues of clearly manifest essence and marks: previously there were the six faculties and three karmas; here the body combines the six faculties and the two karmas, while wisdom is the mental karma. Both mind and intention cannot be known; they are known only through wisdom. The reason they are combined is to reveal that the body incorporates the ten bodies; therefore, the six faculties and three karmas are combined, and because wisdom guides them, it only speaks of "wisdom". Second, the ten phrases from "all" onward clarify that it is profound and difficult to conceive, unfathomable to humans and devas. Within this, the first two phrases generally clarify that understanding and practice cannot reach it, meaning that wisdom cannot fully comprehend it, and mental practice cannot attain realization. The next five phrases clarify that the three wisdoms cannot fathom it, and therefore one cannot accomplish self-benefit. That is, the first three phrases cannot be fathomed by the wisdom of hearing: first, because it is wondrous, one cannot seal and hold to the object; second, because it is deep, one cannot clearly understand it in mind; third, because it is broad, one cannot accept and contain it. The next phrase: because it is profound, the wisdom of cultivation cannot scrutinize and thoroughly illuminate it. The last phrase: because it is fused, the wisdom of reflection cannot discern its superiority or inferiority. The Jin translation renders "discerning" as "reflection", placing it before "scrutinizing". The last three phrases: the four analytical knowledges cannot proclaim it, and therefore one cannot accomplish benefiting others. That is, the Dharma and meaning cannot be broadly unfolded and minutely shown, eloquence cannot proclaim it clearly, and delight in speech cannot cause others to understand. Third, in the ten phrases from "except only" onward on being understandable through the confluence of conditions, the first four are conditions through the downward blessing of the Buddha's power; the latter six are causes through one's own faculties being capable of receiving it. Possessing these, it can be known. Among the former, the first three are present conditions, and the last one is past vows; among the latter six, the first one is past roots of goodness, and the remaining five are present virtues. Regarding the above ten phrases, those who have partial [qualifications] know partially, and those who have complete [qualifications] know completely. Furthermore, these ten phrases generally have two intentions: first, to complete the above by revealing the profundity; second, to initiate the subsequent request for the exposition.