大方廣佛華嚴經疏 49.8

49.8

Third, from 'At that time, Xingqi [Bodhisattva]' onwards is the section of the request, which contains prose and verses. In the former [prose] there are four [parts]: first, a general bringing forward of the Dharma to request [its teaching]; second, from 'Sons of the Buddha, all these...' onwards, praising the assembly as fit to listen; third, from 'Son of the Buddha, you have already...' onwards, praising the speaker as endowed with virtues; fourth, from 'Splendid!' onwards, setting forth the topics to request [their teaching] individually. The first two are self-evident. In the third, ten matters are praised individually: 1. Having made offerings to many Buddhas, [meaning that] he must have previously heard [the Dharma]; 2. Having accomplished wondrous practices, [meaning that] he has already cultivated them in the past; 3. Being sovereign in concentration, [meaning that] he has a support; 4. Having personally realized and entered [into it]; 5. Knowing the path of teaching; 6. Removing others' doubts; 7. Being empowered by superior power; 8. Scrutinizing faculties and capacities; 9. Being able to explain accordingly; 10. Following wisdom to reach the other shore, [meaning that] his grasping of the purport is profound. From 'Possessing such...' onwards is the general conclusion: since he possesses the virtues of an expositor, he is fittingly suited to speak. In the fourth [part], setting forth the topics to request [their teaching] individually, the opening phrase praises as 'splendid', connecting with the preceding three sections; thereafter, ten matters are enumerated to reveal their inexhaustibility. 1. The Dharma of the Tathāgata's manifestation: this is the general characteristic, generally gathering multiple conditions to accomplish the Dharma of manifestation, 'Dharma' containing [the sense of] upholding a standard. The remaining nine are particular: the first three are the secrets of the three karmas; the fourth, the object, is that which is conditioned by wisdom, and is also the circumscribed realm; the fifth, practicing in reliance upon the object, pervasive across both cause and result; the sixth, accomplishing the path of bodhi; the seventh, having accomplished it, inevitably turning the wheel of the Dharma; the eighth, having responded, inevitably manifesting nirvāṇa; the ninth, whether abiding or passing away, seeing and hearing [him] both bring benefit. Fully possessing these nine matters encompasses the beginning and end of a single teaching era. Some say: the first one is the Dharma that is relied upon, and the remaining nine are the virtues that rely upon it. There is indeed this principle as well. From 'Such...' onwards is the concluding request. Second, from 'At that time' onwards are the requests in verse. The ten verses are divided into three: the first one praises virtues and presents the request, versifying the third preceding section; the next four bring forward the Dharma to request it individually, versifying the fourth preceding section; third, there are five verses praising virtues and exhorting the request, versifying all of the latter three sections. Therein, the first verse generally praises and requests; the next two verses urge the method of exposition: because the Dharma is profound and difficult to grasp, they request an exposition of causes and metaphors; the next verse and a half praises the assembly as fit to listen; the final half-verse concludes the request. That which is spoken [with a] pure mind reveals that the exposition is without fault, fully expounding the words and meanings completely.