大方廣佛華嚴經疏 9.14

9.14

第二「爾時」下，供聲偈請中分二：先明因緣、後正說偈。今初。前請在念，佛雖已知；今請彰言，使大眾同曉。前既為法興供，今乃以供宣心，不因拊擊，故曰自然，非無因緣。即菩薩威力，同異生眾皆菩薩也。又表身口為供具故，供具皆即法界體故。二正說偈中，十頌分二：初三歎德請、後七舉法請。前中亦二：初二歎佛，明具說因；後一歎眾，明具說緣。今初也。前偈即悲之智已滿，為物現身；後偈即智之悲已圓，能斷疑除苦。有悲必普、有智必能，故應說也。後一歎眾請中，前半歎眾，顯無異念；後半結請，明說則斷疑。後舉法請中，分三：初四述前初十句問，小有不次，但取文便。及餘一切廣大法者，結例所餘，謂二十句外佛無邊德亦願說之。〈不思議品〉廣說餘門，諸說果處皆答此也。次一頌述前體相顯著十句，略示可知。後二頌述化用普周十句之問，現文唯七，以佛海中舍於神變、壽量、名號，以此三海不離佛故。不問因者，長行名通諸會故列因疑，今彰初分請當會答。又顯此會因略果廣，第二會果略因廣故。

Second, from "At that time" downward, the request through verses in the sound of offerings has two parts: first, explaining the causes and conditions; second, correctly speaking the verses. Now the first: The previous request was in thought, and although the Buddha already knew it, the present request is articulated in speech so that the great assembly may comprehend it together. Since they previously raised offerings for the sake of the Dharma, they now express their minds by means of the offerings; not caused by striking or playing [instruments], it is therefore called "spontaneous," yet it is not without causes and conditions. It is the majestic power of the bodhisattvas; together with the assembly of ordinary beings, all are bodhisattvas. Furthermore, it expresses body and speech as articles of offering, because articles of offering are all identical to the essence of the dharmadhātu. Second, in the correct recitation of the verses, the ten gāthās have two parts: the first three praise virtue and request, and the latter seven raise the Dharma and request. The former also has two: the first two praise the Buddha, clarifying the complete causes for expounding; the latter one praises the assembly, clarifying the complete conditions for expounding. Now the first: The preceding verse means that the wisdom of compassion is already fulfilled, manifesting bodies for the sake of beings; the subsequent verse means that the compassion of wisdom is already perfected, able to cut off doubt and eradicate suffering. Having compassion, it is necessarily universal; having wisdom, it is necessarily capable; therefore, he ought to preach. In the latter verse praising the assembly to request: the first half praises the assembly, showing they have no divergent thoughts; the second half concludes the request, clarifying that expounding will cut off doubts. In the subsequent raising of the Dharma to request, there are three parts: the first four recount the earlier questions of the initial ten phrases, with a slight variation in order simply to suit the convenience of the text. "And all other vast Dharmas" concludes the analogy for the remainder, meaning that beyond the twenty phrases, the Buddha's boundless virtues are also requested to be expounded. The "Inconceivable Chapter" extensively explains the other approaches, and the places expounding the fruit all answer this. The next one verse recounts the earlier ten phrases on the conspicuousness of essence and marks, briefly indicated as can be known. The last two verses recount the question of the ten phrases on the transformative function universally pervading; the present text has only seven, because within the ocean of Buddhas it omits supernatural transformations, lifespan, and names, since these three oceans are not separate from the Buddha. The reason it does not ask about causes is that the names in the prose run broadly through all assemblies and therefore list doubts about causes; now, to illuminate the initial division, it requests an answer for the present assembly. Furthermore, it reveals that in this assembly the cause is abbreviated and the fruit is extensive, whereas in the second assembly the fruit is abbreviated and the cause is extensive.