本業瓔珞經疏 1.9

1.9

爾時釋迦牟尼佛以金剛口告敬首菩薩已下。品之第二。正明如來將欲為說賢聖根本。欲令所為欽承聖旨故。先誡約在之於初。故告敬首。言諦聽如法修行。諦之言審聽。若不審則謬有所傳也。善思念之者。勸思量放下之旨。擇善去非也。既思量簡擇已。即須如法修行也。我先天上至無量行願者。先華嚴中開演大願菩薩本行也。是法者。是菩薩行願法也。亦是十法諸佛快說決定了義瓔珞佛所行道者。以此真行願。莊嚴諸佛二種法身故。言瓔珞佛所行道也。今以此真行願法稱機被益故。言為此大眾乃至開瓔珞大業也。釋迦如來讚遂敬首發問理深稱根利益故。言汝心可念。極大慈悲化一切眾生也。佛言已下至一人無二。將說賢聖名門。更復誡勅。讚嘆理深。同於十方諸佛所說。一而無二也。當先正三業者。萬惡從三業而起。萬善由三業而成。故勸正三業也。習三寶教者。教中明善是可欣。惡法可背。故勸習也。信向因果者。於因果理中。生決然之解也。然即所問悉可得入者。上之所問妙覺尊道悉可得解相應也。一切佛教為菩薩者得佛不久者。若順教修行剋果必速。故言得佛不久也。必諦受學四十二賢聖名門者。自下答上第二門。乃至十方諸佛同說無二者。歎所說理深。應當受持也。

'At that time Śākyamuni Buddha addressed Jingshou Bodhisattva with an adamantine mouth' onward is the second part of the chapter, directly explaining that the Tathāgata, intending to expound the roots of the worthies and nobles and wishing to cause those addressed to reverently receive the sage's intention, first provides admonitions at the outset. Therefore he tells Jingshou: 'Listen attentively and practice according to the Dharma.' 'Attentively' means listening carefully; if not carefully, one will transmit errors. 'Reflect on it well' encourages contemplating the meaning of what is imparted, choosing what is good and discarding what is wrong. Having contemplated and selected, one must immediately practice according to the Dharma. 'From previously in the heavens' up to 'immeasurable practices and vows' refers to having previously expounded in the *Avataṃsaka* the great vows and original practices of bodhisattvas. 'This Dharma' is the Dharma of bodhisattvas' practices and vows. It is also that the buddhas of the ten directions joyfully expound the definitive, explicit meaning of the necklace path practiced by buddhas, because using these true practices and vows to adorn the buddhas' two kinds of dharmakāya is referred to as 'the necklace path practiced by buddhas'. Now, using this Dharma of true practices and vows to accord with capacities and bring benefit is called 'for the sake of this great assembly' down to 'opening the great necklace enterprise'. The Tathāgata Śākyamuni praised and complied with Jingshou's inquiry as having profound principle, according with capacities, and being beneficial, hence saying: 'Your mind is worthy of concern, with extreme great compassion transforming all sentient beings.' From 'The Buddha said' down to 'one and not two', about to expound the gates of the names of the worthies and nobles, he further admonishes and praises the profound principle as being identical to what is taught by the buddhas of the ten directions, one and not two. 'One should first rectify the three karmas': all evils arise from the three karmas, and all goods are accomplished through the three karmas, so he encourages rectifying the three karmas. 'Studying the teachings of the Three Jewels': the teachings make clear that good is to be rejoiced in and evil dharmas are to be turned away from, so he encourages studying them. 'Having faith in cause and effect': giving rise to decisive understanding regarding the principle of cause and effect. 'Then all that was asked may be entered': what was asked above concerning the path of the Honored One of wondrous enlightenment may all be understood and accorded with. 'All the Buddha's teachings are for the sake of bodhisattvas quickly attaining buddhahood': if one cultivates practice in accordance with the teachings, the attainment of the fruit will certainly be swift, hence saying 'quickly attaining buddhahood'. 'One must attentively receive and study the gates of names of the forty-two worthies and nobles' begins the answer to the second question above; down to 'the buddhas of the ten directions equally preach it without difference' praises the profound principle of what is taught as something that ought to be accepted and upheld.