大方廣佛華嚴經疏 32.18

32.18

Second is the joint request by the great assembly. Above, the leader of the assembly requested the teaching, showing that the assembly was capable and desirous of hearing it. Now the great assembly displays its sincerity, stating of itself that it has the faculties and the aspiration. In the text, it first recounts the request, and afterward comes the verse request proper. Therein are two parts: first, four and a half verses praising the person's capability to make the request; second, one verse praising the Dharma's bringing about benefit to make the request. In the first part there are also two: the first two verses praise the speaker, and the rest praise the listeners. In the former, the first five lines praise the speaker's own accomplishment in teaching and realization, and the subsequent three lines praise the capacity to lead others to enter. In the former, the first four lines praise realization, and the subsequent one line praises the teaching. All the stations of practice accomplished in one's own sphere are collectively named "realization"; receiving above the Buddha's teaching and expounding it is called "āgama," which is the eighth gate among the nine kinds of teaching and realization. In this first part, "supreme" (shang) is general. Yet "general" has two senses: first, it is general to both teaching and realization; second, it exclusively reveals the power of realization and eloquence, being named "supreme" in contrast to the teaching. Praising the eloquence of realization here has three aspects: First, real wisdom is what eloquence relies upon; this is the first line of the sūtra. Being uncontaminated, it is stainless; surpassing the lesser [vehicles], it is called "wondrous." Second is the essence of eloquence; this is the second line, meaning the capability to discriminate boundless Dharma-meanings. Third is the fruit of eloquence; this is the lower two lines. Relying on the former to bring forth words with delight in speech, it is called "fruit." One is the accomplishment of words and meanings that express the profound purport; this is the lower line. Two is the accomplishment of smooth, supreme words and meanings; this is the line on proclaiming smoothly. Second, there is one line praising the āgama, meaning that by mindfully holding the teaching, one attains pure wisdom free from doubt, which is named "pure practice." As for the three lines praising the capacity to lead others to enter: the first line causes them to enter realization, meaning causing those who have already entered the stages to attain the Buddha's ten powers, and causing those who have not yet entered the stages to enter the stages; hence it says "amassing merits." Amassing merits is precisely the "pure mind" in the treatise sūtra; pure mind is the first stage, because it is accomplished through amassing merits. The latter two lines cause them to enter the āgama with eloquence, discriminatively expounding it, the intention being to cause them to receive and uphold the Dharma of the ten stages. Since the master of speech is internally endowed with the two powers and externally causes others to enter, why would he not speak? Second, there are two and a half verses praising the listeners, within which are two: the first verse praises the assembly's possession of faculties; the subsequent one and a half verses praise the assembly's possession of aspiration. In the first, because they possess the faculties they are capable of receiving teaching and realization: the first line has the antidotes, the next two lines are free from what is to be countered, and the lower line concludes the request. In concluding the request, "we only wish" (wei-yuan) is general. "We only wish" has two aspects: first, seeking the āgama; second, seeking correct realization. There are two false thoughts that make one incapable of hearing the teaching: first, the self; second, conceit. Due to conceit, one does not give rise to reverence toward the Dharma and the dharmabhāṇaka; concentration and morality serve as antidotes. That is, if there is concentration, the mind is subdued, so internally there is no conceit; morality means abiding well in deportment, so external marks are not manifested. There are two false thoughts that make one incapable of attaining realization: first, wrong views, because of inverted views; second, doubts, because one does not give rise to faith in the inconceivable. There are two antidotes whereby one can attain realization: first, realizing vision, because of well contemplating meaning—this is the sūtra's "amassing righteousness" (ji-zheng), meaning accumulating deep contemplation; second, a correct mind, because one is joyful with faithful mind. Second, praising their possession of aspiration reveals that the great assembly's seeking of the Dharma grows ever deeper. Therein, one verse illustrates through similes, and half a verse matches with the Dharma. First, there are four similes, illustrating four kinds of topical approaches, displaying their correct reception of the meaning he expounds: First, receiving and upholding, which refers to seeking the wisdom born of hearing. Upon first hearing they immediately receive it, receiving and upholding it as they hear it, just as water is drunk upon being obtained without chewing. Second, aiding power, which refers to seeking the wisdom born of reflection. Chewing the Dharma they have heard aids in accomplishing intellectual power, just as food is chewed to nourish physical strength. Third, distancing, which refers to seeking the wisdom born of cultivation. Relying on practice based on hearing and reflection, one can eliminate afflictions and habituations, just as taking good medicine eliminates disease through the working of the medicine. The above three are the three wisdoms. Fourth, comfortable practice, which refers to seeking the wisdom of realization, that is, the fruit of the three wisdoms. It is the place relied upon by the noble ones, practicing the enjoyment of happiness in the present Dharma. Like honey, which is relied upon by swarms of bees, it therefore speaks of "craving." In the subsequent matching with the Dharma, the seeker is purely Dharma, while what is sought still pertains to both Dharma and simile. A single "nectar" (amṛta) is used to combine the four similes, for nectar has four capacities: first, dispelling thirst; second, removing hunger; third, curing disease; fourth, bringing comfort. Second, there is one verse requesting by praising the benefits of the Dharma. Looking directly at the sūtra text, it seems to conclude the request, but now, relying on the treatise's analysis, it is said to praise the Dharma. "Excellent" (sādhu) is general, because it is fully endowed with excellence in the Dharma that is expounded. "Excellent" has three aspects: First, that which is relied upon, namely vast wisdom, because expounding the stages must rely on this wisdom. Second, its essence, which is the second line, directly expounding entry into the various stages, so that stage by stage it becomes increasingly supreme. Third, the fruits of the stages, which are the latter two lines, referring to being endowed with the ten powers and unobstructed Buddha bodhi. The practices are also the practices of the fruit, as expounded in the "Manifestation Chapter."