大方廣佛華嚴經疏 43.3

43.3

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?