華嚴經探玄記 10.6

10.6

第二許說分齊中有二：先長行序許說之意、後偈頌顯所說分齊。前中，觀察等明其說相，欲令等明其說意。前中，論云「何故觀察十方？示無我慢、無偏心故」者，有別有通。別中二：一觀十方佛欲承力而說，故云示無我慢。二察十方機欲令同入十地，故云示無偏心。二通中有二：初約承力、二約授說。初中，何故觀十方佛者，欲承其力，故示無慢。隨觀一佛承力便足，何假十方示無偏心。二約授說中，何故觀十方？以示現說相故。謂前已三位五請，備盡慇懃；今若不說，即成我慢。是故觀十方示說，令眾咸知，顯己無慢。若爾，觀察一眾足示說相，何須具觀十方眾耶？示無偏心故。又觀察有二：一內心照察故、二舉目眄視故。二明說意中，增益信敬者，前金剛藏酬解脫月初請之時已令眾悅，今更使明，故云益增也。信敬者，有四義故：一金剛藏示已能說，去眾何因之疑，故令信敬。二明此剛藏不畏大眾不堪聞，拂眾何緣之疑，故亦令信。三顯義大之法，深妙出言令眾知深，故生信敬。四許宣說大，令其眾人得聞在今，故云敬信也。

Second, within [the section on] the scope of assenting to teach, there are two parts: first, prose introduces the intention behind assenting to teach; second, verses reveal the scope of what is taught. In the former, "gazing around" and so forth clarify the manner of teaching; "wishing that" and so forth clarify the intention in teaching. In the former, the treatise states: "Why did he gaze around the ten directions? To show that he was without ego-conceit and without partiality." This has a particular and a general [meaning]. Under the particular, there are two points: First, observing the Buddhas of the ten directions, he wished to teach relying on their power; hence it is said, "to show that he was without ego-conceit." Second, examining the faculties [of sentient beings] in the ten directions, he wished to lead them to enter the ten bhūmis alike; hence it is said, "to show that he was without partiality." Under the general, there are two points: first, in terms of relying on power; second, in terms of conferring the teaching. Under the first, why did he gaze around at the Buddhas of the ten directions? Wishing to rely on their power, he thus showed freedom from conceit. If relying on power would have been sufficient by gazing around at just one Buddha, why did he need the ten directions? To show freedom from partiality. Under the second, in terms of conferring the teaching, why did he gaze around the ten directions? In order to display the appearance of teaching. That is, having already [received] five requests across three positions, all diligence was exhausted; if he were not to teach now, that would constitute ego-conceit. Therefore, he gazed around the ten directions to display the teaching, making all in the assembly aware, and demonstrating that he himself had no conceit. If so, observing a single assembly would suffice to display the appearance of teaching; why was it necessary to observe the assemblies of the ten directions in full? To show freedom from partiality. Moreover, gazing around has two aspects: first, contemplation by the inner mind; second, raising his eyes and looking all around. In the second part, clarifying the intention of teaching: "increasing faith and reverence" means that when Vajragarbha previously replied to Vimukticandra's initial request, he had already caused the assembly to rejoice; now he makes it yet clearer, hence it is said to "increase." "Faith and reverence" has four meanings: 1. Vajragarbha showed that he was himself able to teach, removing the assembly's doubt about "by what cause," thereby bringing about faith and reverence. 2. He clarified that this Vajragarbha did not fear that the great assembly would be incapable of hearing, brushing away the assembly's doubt about "by what condition," thus also bringing about faith. 3. He revealed the Dharma of Great Meaning, so profound and subtle that it surpasses speech, making the assembly understand its depth, and thus generating faith and reverence. 4. He assented to proclaim the Great Teaching, allowing the people in the assembly to hear it now; hence it is called "reverence and faith."