華嚴經疏 1.10

1.10

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.