說無垢稱經疏 1.39

1.39

贊曰：自下第二彰歎功德。於中總有四十一句，初四十句別歎功德，後一句總結德深廣卒陳難盡。舊經但有三十八句。此中第十句念定總持無不圓滿，第十一句建立無彰解脫智門，舊經合云「心常安住無礙解脫」。此第三十一句正直審諦柔和微密，舊經脫之。此第三十四句獲無等等佛智灌頂，第三十五句近力無畏不共佛法，舊經合云「近無等等佛自在慧十力無畏十八不共」。所以但有三十八句。古人亦有十地別科，此中但讚八地以上，或第十地因位究竟，非讚前位、非七地前神通成辦，永離障纏、總持等滿故。其間文句疎謬，至文當釋。此中初有四十句，別歎德中分為二十一種殊勝功德。初二句，他悉外化德。次二句，他護自護德。次三句，利他繼他德。利他中有二，說法、善友為二句故。次二句，降惡人法德。次三句，內德外辨德。內德有二，能發、所發為二句故。念定總持為能發因，解脫智門為所發果，智由念定總持起故。次二句，行成智滿德。六度行成，三無生忍智滿。次二句，說法達理德。次二句，知根能伏德。次三句，因嚴果遂德。果遂有二，獲妙體、離惡嚴為二句故。次二句，名高信重德。次二句，法勝音妙德。次一句，離邊會中德。次二句，決定深大德。次一句，超出情計德。次二句，積善離惡德。次二句，達理證真德。次二句，紹位繼道德。次二句，不住二邊德。除惡趣、越深坑，棄緣起、分生死，為二類，並不住生死邊；示現趣生，不住涅槃邊。次一句，應病說藥德。次一句，內外二嚴德。次一句，自他不虛德。准義依文，且為此制，諸有智者如理應知。又四十一句別歎德中，應一一為名，皆為一切眾望所識。此歎菩薩德大位高，智者所識。殊勝功德，國王大臣長者居士諸有德藝所推望者，即是翹楚。鑒別人物，名為眾望。今諸菩薩，為此一切眾推望者之所識知。譬如垂耳長鳴，王良見識。此諸菩薩位大德高，人物所識，亦復如是，非諸凡愚所能識悉。縱餘識悉，未以為珍。如《智度論》云「天王人王大人所識。」今此要在人物所識。又此菩薩，皆為一切大眾瞻望、大眾識悉，二義俱得；舊云「眾所識知」，乃無此義。

Commentary: From here on, the second section reveals and praises their virtues. Within this, there are forty-one phrases in total: the first forty phrases separately praise their virtues, and the final phrase summarizes by concluding that their virtues are deep and vast, difficult to express exhaustively in brief. The older translation of the sūtra had only thirty-eight phrases. In this [new version], the tenth phrase, 'mindfulness, concentration, and dhāraṇī are all fully perfected,' and the eleventh phrase, 'establishing the gate of unobstructed wisdom of liberation,' were combined in the older sūtra as 'their minds constantly abide in unobstructed liberation.' The thirty-first phrase here, 'upright, examining truly, gentle, subtle, and profound,' was omitted in the older sūtra. The thirty-fourth phrase here, 'attaining the anointment of unexcelled buddha-wisdom,' and the thirty-fifth phrase, 'nearing the powers, fearlessnesses, and unshared buddha-dharmas,' were combined in the older sūtra as 'nearing the unexcelled buddha's autonomous wisdom, ten powers, fearlessnesses, and eighteen unshared [dharmas].' Therefore, it only had thirty-eight phrases. Ancient teachers also made distinct classifications according to the ten grounds; here, it only praises those on the eighth ground and above, or the culmination of the causal stages on the tenth ground—it does not praise earlier stages, nor the time before the seventh ground, because their spiritual penetrations have been fully accomplished, they are forever free from hindrances and fetters, and their dhāraṇīs and so forth are fully perfected. The phrasing between them contains loose or erroneous renderings, which will be explained as the text arrives. Herein, among the first forty phrases that separately praise their virtues, they are divided into twenty-one kinds of extraordinary virtues. The first two phrases are the virtue of being universally recognized by others and transforming externally. The next two phrases are the virtue of being protected by others and protecting oneself. The next three phrases are the virtue of benefiting others and succeeding others. Within benefiting others there are two, because expounding the Dharma and serving as good friends constitute two phrases. The next two phrases are the virtue of subduing evil persons and phenomena. The next three phrases are the virtue of internal quality and external eloquence. Internal quality has two, because the activating cause and the result activated constitute two phrases: mindfulness, concentration, and dhāraṇī are the activating cause, while the gate of wisdom of liberation is the result activated, since wisdom arises from mindfulness, concentration, and dhāraṇī. The next two phrases are the virtue of practice completed and wisdom perfected: the practice of the six pāramitās is completed, and the wisdom of the three patiences of the non-arising of dharmas is perfected. The next two phrases are the virtue of expounding the Dharma and penetrating principle. The next two phrases are the virtue of knowing capacities and being able to subdue. The next three phrases are the virtue of the cause adorning and the fruit fulfilling. The fruit fulfilling has two, because obtaining the wondrous body and being free from evil adornments constitute two phrases. The next two phrases are the virtue of lofty renown and profound trust. The next two phrases are the virtue of superior Dharma and wondrous voice. The next one phrase is the virtue of abandoning extremes and joining the Middle. The next two phrases are the virtue of decisive depth and vastness. The next one phrase is the virtue of transcending mental calculations. The next two phrases are the virtue of accumulating good and leaving evil. The next two phrases are the virtue of penetrating principle and realizing reality. The next two phrases are the virtue of succeeding to the rank and continuing the Way. The next two phrases are the virtue of not abiding in the two extremes: eliminating evil destinies and crossing over the deep pit, abandoning conditioned arising, and dividing saṃsāra form two categories, both not abiding on the side of saṃsāra; manifesting birth in destinies does not abide on the side of nirvāṇa. The next one phrase is the virtue of prescribing medicine according to the illness. The next one phrase is the virtue of the two adornments, internal and external. The next one phrase is the virtue of self and other not being in vain. In accordance with the meaning and relying on the text, this arrangement is tentatively established; the wise should understand it in accord with principle. Furthermore, among the forty-one phrases separately praising their virtues, each should be named individually: 'All recognized by all who are esteemed by the multitude.' This praises the vast virtue and lofty status of the bodhisattvas, recognized by the wise. With extraordinary virtues, they are the preeminent ones looked up to and esteemed by kings, great ministers, elders, householders, and all who possess virtue and accomplishment. Discerning prominent persons is called 'esteemed by the multitude.' Now these bodhisattvas are recognized and known by all these people looked up to by the multitude. It is like a horse with drooping ears neighing long, recognized by Wang Liang. These bodhisattvas' high status and great virtue are recognized by distinguished figures in just the same way, not something ordinary foolish people can fully recognize. Even if others recognized them, they would not yet value them as precious. As the *Mahāprajñāpāramitopadeśa* says: 'Recognized by deva kings, human kings, and great persons.' Here, the key point is to be recognized by distinguished figures. Moreover, these bodhisattvas are both looked up to by all the great assembly and fully recognized by the great assembly—both meanings obtain; the older version saying 'known and recognized by the multitude' lacks this meaning.