大方廣佛華嚴經隨疏演義鈔 54.55

54.55

疏「此下請中三」者，疏文有三：初總科、二顯意、三釋文。疏「所以默者」下，二顯意也。然通論請分，總有三意：一明請中所顯之法、二依法生成之行、三以請對說互相起成。今三段中具此三意。文中有二：一顯默所以、二釋請所以。前中，令生愛樂請法行故。文中又二：先立理，即借《老子》意，彼《道經》云「將欲歙之必固張之，將欲弱之必固彊之，將欲廢之必固興之，將欲奪之必固與之，是謂微明。」釋曰：意明君子行權，反經合義。將欲歙歛眾生情欲，則先開張，極其侈心，令自固於愛欲之念，則當歙歛矣。彊弱等例然。此道甚微，而動則著明矣，故云是謂微明。今借此意，將欲為說，必先默然令其敬請，是欲說也。疏「欲令大眾渴仰請說」者，正顯意也。總云請說，細辨多意：一令菩薩敬請、二如來加請以顯重法、三希佛加被聽者、四冀佛教其說儀，義在下科。而論但云「何故默然住？欲令大眾渴仰請故。復增菩薩尊敬法故。」今疏將論初意以釋默之所由，後意轉釋請意。

Regarding the commentary’s "Below, there are three parts to the request": the text of the commentary has three parts: first, a general rubric; second, revealing the intent; third, explaining the text. From the commentary’s "The reason for remaining silent" downward is the second, revealing the intent. Generally discussing the request section, there are three intents in all: first, to clarify the Dharma revealed in the request; second, the practice generated and brought to fruition according to the Dharma; third, using request and exposition to reciprocally initiate and complete each other. The present three passages possess these three intents. In the text there are two parts: first, revealing the reason for silence; second, explaining the reason for the request. In the first, it is to cause the practice of requesting the Dharma with love and joy to arise. Within the text there are also two parts: first, establishing the principle, which borrows the meaning of Laozi. His Daodejing says: "If you wish to contract it, you must surely expand it; if you wish to weaken it, you must surely strengthen it; if you wish to abolish it, you must surely promote it; if you wish to take it, you must surely give it. This is called the subtle light." The explanation states: the meaning clarifies that the gentleman uses expedient means, acting contrary to the constant [norms] yet according with righteousness. If one wishes to rein in the passions and desires of sentient beings, one first opens them up, indulging their extravagant minds to let them entrench themselves in thoughts of affection and desire; then they will be reined in. The examples of strong and weak are likewise. This Dao is extremely subtle, yet when in motion it becomes prominently manifest; hence it is said, "This is called the subtle light." Here, borrowing this intent: wishing to expound for them, one must first be silent to cause them to request reverently; this is the desire to speak. The commentary’s "wishing to make the great assembly thirst and look up to request the exposition" directly reveals the intent. Generally speaking, it is requesting the exposition, but analyzing it finely there are many intents: first, to cause the bodhisattvas to request reverently; second, that the Tathāgata aids the request to reveal the gravity of the Dharma; third, hoping the Buddha will bestow empowering support upon the listeners; fourth, hoping the Buddha will teach the etiquette for expounding it; the meaning is in the lower rubric. The treatise, however, only says: "Why does he abide in silence? Because he wishes to cause the great assembly to request while thirsting and looking up; and further, to augment the bodhisattvas' reverent respect for the Dharma." The present commentary uses the treatise's initial intent to explain the reason for the silence, and turns the latter intent to explain the intent of the request.