華嚴經疏 1.10

1.10

第二大眾同請中。先序後頌。頌中五頌半分二。初中四半歎人請。後一歎法請。前中二。初二歎說者請餘歎聽者。前中初五句歎金網藏具證德阿含德。後三句歎網藏能令聽者入證入阿含。前中初四句歎證力辨才成就。後一句歎阿含力辨。以此二力方能有說故偏讚也。故論云。以證力等。是故讚嘆。初中上者是總。總有二義。一寬。謂該二力顯俱上故。論云。上者是總也。二狹謂唯就證力以顯勝故。論云。又復上者顯證力等。妙智慧者。是真實智。即正體智也。樂說無有量者。是後得智。與說法為本故云體性也。德量如山王者。顯上二智尊重之相哀愍。說十地者。是彼後智對緣巧說故云果也。此三皆依前起後可知。字義有二。一詮表義。二莊嚴文辭義。論云。字義成就者。是初義也。釋彼經中真實義相應。復是滑利等者。是後義。釋彼經中。美妙言也。謂言辭流澤名為滑利。言辭巧妙故曰勝上。經戒念慧清淨者。此一句歎阿含德。謂戒者禁心守念。是論經念堅也。能受佛雲雨說法持之不失故云受持。復為他說令分明顯了故云顯說。此釋念堅也。是菩薩於阿含中淨慧無疑者。釋慧清淨也。

In the second [part], the joint request by the great assembly, there is first the preface and next the verses. In the verses, five and a half verses are divided into two: in the former, four and a half [verses] praise the person to make the request; the latter one praises the Dharma to make the request. In the former, there are two: the first two praise the speaker to make the request; the rest praise the listeners. In the former, the first five lines praise Vajragarbha as possessing the virtue of realization and the virtue of āgama; the latter three lines praise Vajragarbha's ability to cause the listeners to enter realization and enter āgama. In the former, the first four lines praise the accomplishment of the power of realization and eloquence; the latter line praises the power of āgama and eloquence. Only with these two powers is one able to expound, so he is specifically praised. Therefore the śāstra says: because of the power of realization and so forth, he is therefore praised. In the former, "supreme" is general. The general has two meanings: first, broad, meaning it encompasses both powers to show that both are supreme, as the śāstra says, "'supreme' is general"; second, narrow, meaning it highlights excellence solely in terms of the power of realization, as the śāstra says, "moreover, 'supreme' reveals the power of realization, etc." "Wondrous wisdom" is real wisdom, namely the fundamental non-conceptual cognition. "Delight in speech without measure" is the pṛṣṭhalabdhajñāna, being the basis for expounding the Dharma, hence called its "essence." "The measure of virtues is like a mountain king" reveals the venerable aspect of the above two wisdoms. "Compassionately expounding the ten grounds" is that latter wisdom skillfully expounding in response to conditions, hence called the "fruit." These three all arise sequentially based on the preceding, as is evident. "Syllables and meanings" has two aspects: first, the meaning of expression; second, the meaning of ornamental rhetoric. The śāstra says: "accomplishment of syllables and meanings" is the first meaning, explaining the sūtra's "corresponding to the real meaning." "Again, it is smooth and sharp..." is the second meaning, explaining the sūtra's "beautiful and wondrous words": namely, phrasing being flowing and lustrous is called smooth, and phrasing being ingenious is therefore called superior. "Sūtra, morality, mindfulness, and wisdom are pure": this line praises the virtue of āgama; namely, morality is restraining the mind and guarding mindfulness, which is the śāstra-sūtra's "steadfastness of mindfulness." Being able to receive the Buddha's cloud and rain of Dharma exposition and hold it without losing it is therefore called "receiving and holding." Further expounding it for others to make it distinct and clear is therefore called "manifesting and explaining": this explains the steadfastness of mindfulness. "This bodhisattva's pure wisdom regarding the āgama is without doubt" explains the purity of wisdom.