華嚴略疏卷第三 3.22

3.22

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.