華嚴經疏 1.8

1.8

自下第三結請於中二句。初請永佛力說。後歎眾能證知　就第二頌中。初頌舉法請上半舉法願說下半明說有益。後頌歎眾生請上半頌阿含淨下半頌證淨可知　第三請中二。初明金剛藏舉損以違。後明解脫月歎益重請。前中二先長行後偈頌。前中二先領前所歎舉德兼失故云雖也。二其餘樂小下舉損以違。此中三句。一改善之損。二是人下失樂之損。又可前成苦因後得苦果。三我愍下結其默意。又指彼餘處後時小眾為餘。非是會中　有此小眾。又是地前不定種姓。不能一向修菩薩道故。云樂小也。論釋中三句內先釋默意。謂不見樂小眾生有此法器。法器非故聞增疑惑。二釋前初句。於中疑妨正行心迷義者。惑障解也。次顯過失。謂以有疑故。敗先所修名壞善法。以有惑故。一向不行名遠善法。如是下釋第二句。以疑故於正行不受。以惑故於退行而受。以此為因故。感彼生死長夜流轉無樂故衰也。有苦故惱也　二頌中二。初一頌半頌前領所難。謂隨阿含信堅。若須彌定心證理不亂如海。後一頌半頌前舉損以違。中初四句頌敗善損。經云。取相名識。不取相智。又分別名識。隨言取義故。不分別名智。深解言法故。次句頌衰惱等後一句頌默意可知　第二解脫月請中二。謂長行與頌。前中亦二。先正請後結請。前中有三。初願承力等總相勸說翻前默意。二佛所護念下。明以佛力令人信解翻前疑惑。三一切菩薩下。明地法要勝說必多益翻前衰惱。初中勸承力說者。為明大眾承力堪聞故。善分別者令順理說故。不思法者明此地法。從因謗得聞猶護利益故難思也。第二文中二。初標後釋。標中明此地法。雖不思議佛力加護必令易信。釋中所以名此地法。以為佛護念事釋十方世界中。俱說十地十方諸佛法爾護念。如上加分等。第三文中有四。初立宗。謂一切菩薩護持如是十地事故。勤行精進。如下他方證成等。二出因　云何故菩薩同護此法。以是菩薩最上所行者。上是首義。首是初義。論經名為最初所行。是阿含行故。得至一切佛法故者。是證得行故。三舉喻中初章者。是悉曇章中。初噁阿等十二音。或加唎離等為十四音。即字緣也。為字界也。及迦佉等三十四字。以音加字。轉成一切諸名句文等故。故云初章為本。然此所成一切諸字。皆即不離本初章故。故云皆初章所攝。四如是下合結。謂十地合初章也。一切佛法合一切字也。上來請竟。二是故下結請可知。論中何故復重請者。前已重請。今此更重故名復重也。疑惑有二。一不定者則可避。二定者不可避。此約定為言故云不可避也。不說多過者略有四過。一不定疑惑。眾生不得轉之以成信解。二已成信解者。不得成就阿含行故。三已得成就阿含行者不得入證故。四得入證者。不得佛法故。有斯四失故云多過也。不成一切佛法者。是上四種皆不成故也。下釋疑中。先問諸佛有力能令生信。何故猶起謗意。此依前不可避。為問下釋中以諸眾生有二種定故不可避也。增已造作決定之業。受報必然名感報定。宿罪熏心令必造惡名作業定。從佛自在。於彼二定欲差闕其緣使不成就。終亦不可。攝論云。

From here below, the third [part] concludes the request, within which there are two lines: first, requesting [him] to expound relying on the Buddha's power; next, praising the assembly for being capable of realizing and knowing [it]. In the second verse, the first verse presents the Dharma to request [its expounding]: the first half presents the Dharma and aspires for it to be expounded; the second half clarifies that expounding it is beneficial. The subsequent verse praises the sentient beings and makes the request: the first half verses the purity of the āgama, and the second half verses the purity of realization, as is evident. In the third request, there are two parts: first, clarifying that Vajragarbha presents the drawbacks in declining [to speak]; next, clarifying that Vimukticandra praises the benefits in repeating the request. In the former, there are two parts: first prose, and next verse. In the former [prose], there are two parts: first, receiving what was praised previously, he adduces virtues alongside faults, hence saying "although"; second, from "As for the rest who take pleasure in the lesser..." onward, he adduces the drawbacks in declining. Within this there are three lines: first, the drawback of altering the good; second, from "these persons..." onward, the drawback of losing joy—alternatively, the former constitutes the cause of suffering, and the latter incurs the fruit of suffering; third, from "I, out of compassion..." onward, concludes his intention in remaining silent. Furthermore, pointing to those lesser assemblies in other places at a later time as "the rest" means they are not in this assembly—there are no such lesser assemblies [here]. Moreover, these are individuals of indeterminate lineage prior to the grounds; because they cannot exclusively cultivate the bodhisattva path, they are said to "take pleasure in the lesser." In the śāstra's explanation, within the three lines, it first explains the intention in remaining silent: namely, not seeing sentient beings who take pleasure in the lesser as vessels for this Dharma; because they are not vessels for the Dharma, hearing it would increase their doubts and perplexities. Second, it explains the former first line: within it, doubts obstructing right practice and the mind being confused about the meaning refer to delusion obstructing understanding. Next, it reveals the faults: namely, because there is doubt, destroying what was previously cultivated is called "ruining wholesome dharmas"; because there is delusion, not practicing at all is called "keeping distant from wholesome dharmas." From "like this..." onward, it explains the second line: because of doubt, one does not accept right practice; because of delusion, one accepts retrograde practice. Taking this as cause, one thereby experiences the long night of saṃsāra, transmigrating without joy; hence it is "ruin." Having suffering, it is therefore "affliction." In the two verses, there are two parts: the first one and a half verses verse the previous receipt of the objection: namely, faith following the āgama is steadfast, like Mount Sumeru; the mind stabilized in realizing the principle is unperturbed, like the ocean. The latter one and a half verses verse the previous adducing of drawbacks in declining: within this, the first four lines verse the drawback of ruining the good. The sūtra says: grasping characteristics is called consciousness; not grasping characteristics is wisdom. Furthermore, conceptual discrimination is called consciousness, because it grasps the meaning following words; non-discrimination is called wisdom, because it deeply understands the Dharma of words. The next line verses ruin, affliction, and so on; the final line verses the intention in remaining silent, as is evident. In the second [part], Vimukticandra's request, there are two parts: namely prose and verse. In the former, there are also two parts: first the proper request, and next concluding the request. In the former, there are three parts: first, from "Aspiring to rely on the power..." onward, generally encouraging the exposition, overturning the previous intention in remaining silent; second, from "protected and kept in mind by the Buddhas..." onward, clarifying that through the Buddha's power people are caused to have faith and understanding, overturning the previous doubt and perplexity; third, from "all bodhisattvas..." onward, clarifying that the dharmas of the grounds are essential and supreme, so expounding them is bound to have many benefits, overturning the previous ruin and affliction. In the first part, encouraging him to expound relying on the power clarifies that the great assembly, relying on the power, is capable of hearing [it]. "Skillfully distinguishing" causes him to expound in accordance with the principle. "Inconceivable dharmas" clarifies that regarding this dharma of the grounds, even hearing it due to slander still protects and brings benefit, so it is difficult to conceive. In the second passage, there are two parts: first the presentation and next the explanation. In the presentation, it clarifies that although this dharma of the grounds is inconceivable, the empowerment and protection of the Buddha's power will surely cause it to be easily believed. In the explanation, the reason for naming this dharma of the grounds a matter protected and kept in mind by the Buddhas is explained: in the worlds of the ten directions, the ten grounds are expounded together, and all Buddhas of the ten directions naturally protect and keep them in mind, as in the additional section above, and so on. In the third passage, there are four parts: first, establishing the thesis: namely, because all bodhisattvas protect and maintain such matters of the ten grounds, they strive with diligence, as below with the corroborations by those from other directions, and so on; second, providing the reason—why do bodhisattvas together protect this Dharma? Because it is the supreme practice of the bodhisattvas; "supreme" means foremost, and foremost means the beginning, which the śāstra-sūtra calls the "initial practice," because it is the practice of āgama; "because it leads to all buddhadharmas" is because it is the practice of realization. Third, in adducing the analogy, the "first chapter" refers to the Siddhaṃ alphabet, the initial twelve vowels such as a, ā, or adding ṛ, ṝ, and so on to make fourteen vowels, which are the affixes of letters, serving as the verbal roots, as well as the thirty-four consonants such as ka, kha, and so on; by adding the vowels to the consonants, all names, phrases, and syllables are generated; therefore it is said that the first chapter is the root. However, all these syllables thus generated are never apart from the original first chapter; therefore it is said that "they are all subsumed under the first chapter." Fourth, from "like this..." onward, the application and conclusion: namely, the ten grounds correspond to the first chapter; all buddhadharmas correspond to all syllables. Up to this point, the request is completed. Second, from "therefore..." onward, concluding the request is evident. In the śāstra, why does it repeat the request again? Having previously repeated the request, here it repeats it yet again, hence it is called "repeating again." Doubts are of two kinds: first, indeterminate ones, which can be averted; second, determinate ones, which cannot be averted. Speaking here in terms of the determinate, it is therefore said that they "cannot be averted." That not speaking has many faults comprises, in brief, four faults: first, sentient beings with indeterminate doubt cannot be transformed so as to achieve faith and understanding; second, those who have already achieved faith and understanding cannot accomplish the practice of āgama; third, those who have accomplished the practice of āgama cannot enter into realization; fourth, those who have entered into realization cannot attain the buddhadharmas. Having these four defects, it is therefore said there are "many faults." "Not accomplishing all buddhadharmas" means that all the above four are not accomplished. Below, in resolving the doubt, it first asks: the Buddhas have the power to cause faith to arise; why would there still arise the intention to slander? This is asked on the basis of the aforementioned "cannot be averted." Below, in the explanation, because sentient beings have two kinds of determinacy, they cannot be averted: having increasingly created determinate karma, the retribution must be experienced, which is called determinacy in experiencing retribution; past sins perfuming the mind, causing evil necessarily to be created, is called determinacy in creating karma. Even with the Buddha's sovereignty, desiring to alter or lack conditions for those two determinacies so as to make them unaccomplished is ultimately impossible. The Mahāyānasaṃgraha says: