華嚴經疏 1.12

1.12

第二頌中有七頌半作三門。一教請分別　前六頌是請為彰法是勝令人敬重。後一頌半是教說為顯說真使眾生深信。二加請分別。就六頌中。初二頌半望於說者亦加亦請。謂與力名加勸說稱請。後三頌半中。初一望聽者與力堪聞為成其請。後二頌半舉法利益為成加請。三釋文中。初一頌半明能加。次一頌顯加之所為。次三頌彰法利益。後一頌半明教說分齊。初中作二釋。一隨經。二就論。隨經中六句顯佛六種殊勝。一極位勝。無等等故。二無染勝。如空無染故。三威力勝。具十力等故。四眷屬勝。菩薩為世間尊佛為彼主故。五會主勝。以釋迦佛為此會主。諸佛放光。對此佛前助揚化故。六作加勝。現神力加說聽故。二就論者。此中神力是彼作加。此中而現者是能現。即天人上也。又此中釋迦佛前現者。釋迦是姓。現猶生也。釋顯如論。又此四義為法王者。一自在不為他屈。二力勝能摧伏他。三眷屬輔弼豪強。四種姓籍胃尊高。初中二句。一慧無比。二心無礙。是故二障并習皆永盡也。何故不但說無等示現等正覺故者。此有二義。一以諸賢聖望於下地。皆亦無等。然其未必上齊佛果故。須明等以顯上齊。二明佛無等。則謂餘佛亦非此等故。顯佛佛齊等無有勝劣故。云無等等也。餘義如論應知。二加所為中以佛力開者。令承佛力除眾。謂佛不能說疑。法王無畏藏者。文義蘊積故名為藏。文義稱理。無能破者故名無畏。此藏唯佛自在之處故云法王。此上總顯下二句別辨中。說諸所行者是字藏。成就諸地義差別者是義藏。成就下明說法利益。有三時益　承諸佛神力下一頌明聞時益。謂以法勝故。聞時即得諸佛加護離諸魔事。上半加故能聞。能聞決定故云無能壞者。下半聞故已得護上。解脫月云。佛所護念事。令人易信解。是此義也。漸次下二句明修行時益。謂漸次修行諸地具足。必得成就無上菩提。即上句因圓。下句果滿。

Second, in the verse section there are seven and a half stanzas, divided into three gates. First, distinguishing instruction and request: the preceding six stanzas are a request, intended to make clear that the Dharma is supreme so that people revere it; the following one and a half stanzas are an instruction to preach, intended to show that the preaching is true so that sentient beings will generate deep faith. Second, distinguishing empowerment and request: within the six stanzas, the first two and a half stanzas, in relation to the preacher, are both empowerment and a request, in that bestowing power is called empowerment and encouraging preaching is called a request; within the latter three and a half stanzas, the first one, in relation to the listeners, bestows power so that they are capable of hearing, in order to complete the request; the latter two and a half stanzas bring forward the benefits of the Dharma to complete the empowerment and request. Third, explaining the text: the first stanza and a half explains those who are capable of empowering; the next one stanza reveals that for which empowerment is given; the next three stanzas make clear the benefits of the Dharma; the following stanza and a half explains the scope of the instruction to preach. In the first part, two explanations are made: first, according to the sūtra; second, based on the treatise. In according with the sūtra, six lines reveal six kinds of excellence of the Buddha: first, excellence of the ultimate state, because he is without equal; second, excellence of undefilement, because he is undefiled like space; third, excellence of majesty and power, because he possesses the ten powers and so forth; fourth, excellence of retinue, because bodhisattvas are honored in the world and the Buddha is their lord; fifth, excellence of the master of the assembly, because Śākyamuni Buddha is the master of this assembly, and the Buddhas emit light before this Buddha to assist in propagating the transformation; sixth, excellence of performing empowerment, manifesting spiritual power to empower preaching and listening. Second, based on the treatise: here, "spiritual power" is their performing empowerment; here, "manifesting" is that which is capable of manifesting, which is above devas and humans. Furthermore, here, "manifesting before Śākyamuni Buddha": Śākyamuni is the lineage, and manifesting is like being born; the explanation is clear as in the treatise. Moreover, these four meanings constitute the King of the Dharma: first, being sovereign and not subdued by others; second, having supreme power able to crush others; third, having a powerful retinue of assistants; fourth, having an exalted lineage and ancestry. In the first part, there are two lines: first, wisdom is peerless; second, mind is unobstructed; therefore the two hindrances together with their residual latencies are forever extinguished. Why does it not merely say "peerless", but says "manifesting equal, right awakening"? There are two meanings: first, because all worthy ones and noble ones, in relation to the lower grounds, are also peerless, yet they do not necessarily equal the fruit of buddhahood above; hence "equal" must be explained to reveal their equality with what is above; second, if one explains that the Buddha is peerless, one might think other Buddhas are also not equal to him; hence it reveals that Buddha and Buddha are equal without superiority or inferiority, and thus it says "equal to the unequaled". The remaining meanings should be known as in the treatise. In the second part, that for which empowerment is given, "opening through the power of the Buddha" means causing them to rely on the power of the Buddha to eliminate the assembly's doubt that the Buddha is unable to preach. "The Dharma King's treasury of fearlessness": because words and meanings are accumulated, it is called a "treasury"; because words and meanings accord with principle and none can defeat them, it is called "fearlessness"; this treasury is the domain of sovereignty unique to the Buddha, hence it says "Dharma King". The above provides a general explanation. In the two lines below that specifically distinguish it, "expounding all practices" is the treasury of words; "accomplishing the distinct meanings of all grounds" is the treasury of meanings. Under "accomplishing", the benefits of expounding the Dharma are explained; there are benefits at three times. The stanza beginning with "Relying on the spiritual power of all Buddhas" explains the benefit at the time of hearing: because the Dharma is supreme, at the time of hearing one immediately attains the protective empowerment of all Buddhas and separates from all māra affairs. Because of empowerment in the first half [of the stanza], one is able to hear; because what one is able to hear is resolute, it says "none can destroy it". In the second half, because one hears, one has already attained protection above. Vimukticandra said: "Matters protected by the Buddhas cause people easily to believe and understand"; this is that meaning. The following two lines, "gradually...", explain the benefit at the time of practice: gradually practicing the grounds to completion, one is certain to accomplish unexcelled bodhi; that is, the upper line represents perfection of the cause, and the lower line represents fullness of the fruit.