華嚴略疏卷第三 3.22

3.22

第三長行及偈解脫月請。偈有四行半。長行有四句。一勸說之有益不說有咎。二從所以者何已下諸佛護念。三何以故已下明十地根本。四是故已下結勸。有益偈中。初一偈頌上說之有益。次一偈釋上諸佛護念。次一偈頌十地根本。第四結勸。略而不頌。上明解脫月同生眾上首請。此明大眾請。釋加已下雲臺加勸眾請請五偈半論釋有四。初二偈嘆說者成就證力及阿含力。初一偈嘆證力辯才。第二偈上句嘆阿含力辯才。十力已下一偈嘆請覆釋二辨。第二偈嘆眾勘受。阿含及證為第三。一行以喻顯示。喻大眾求法轉深。最後一行結請。此釋與本不相當。後解初三行嘆說者德備二慧故應說。次一偈半明眾勘受。次一行結請。前嘆中初一行總嘆二慧。次一行別嘆智慧。次第三行嘆福德具足故勘說也。

The third prose and verse is Mokṣacandra’s request. The verse has four and a half stanzas. The prose has four phrases: 1. urging that preaching brings benefit, and not preaching brings fault; 2. from “for what reason?” onwards, the mindfulness and protection of all buddhas; 3. from “why is this?” onwards, explaining the root of the ten grounds; 4. from “therefore” onwards, concluding the exhortation. In the verses on having benefit, the first verse recites the benefit of preaching mentioned above; the next verse explains the mindfulness and protection of all buddhas mentioned above; the next verse recites the root of the ten grounds; the fourth concludes the exhortation, which is abbreviated and not recited. The above explains the request by the foremost of the assembly of Mokṣacandra’s own peers; this explains the request by the great assembly. From “Śākya” onwards, the cloud-pedestal adds exhortation to the assembly’s request, requesting with five and a half verses. The treatise’s explanation has four parts: the first two verses praise the speaker’s accomplishment of the power of realization and the power of āgama; the first verse praises the eloquence of the power of realization; the upper line of the second verse praises the eloquence of the power of āgama; from “ten powers” onwards, one verse praises the request, re-explaining the two eloquences; the second verse praises the assembly’s capability to receive. Āgama and realization constitute the third: one stanza displays through metaphor, illustrating that the great assembly’s seeking of the Dharma becomes ever deeper; the final stanza concludes the request. This explanation does not correspond with the root text. A later interpretation says: the first three stanzas praise the speaker as possessing both wisdoms, and therefore he should preach; the next stanza and a half explains that the assembly is capable of receiving; the next one stanza concludes the request. In the previous praise, the first stanza generally praises the two wisdoms; the next stanza specifically praises wisdom; the next third stanza praises the perfection of merit, and thus he is capable of preaching.