華嚴經探玄記 2.38

2.38

第二異生眾中，先辨金剛力士眾，以衛佛近故先列也，表佛德緣起不壞相故、眾行所依如金剛際故，即行眷屬，餘眾亦然。歎德中八句：初一句總明本願侍佛、後七句別顯其德。前中若三乘教中，八地已上方乃現形顯衛，已前密衛。一乘中，信滿已去竝顯衛，如下〈賢首〉、〈明法〉二品說。又隨心求義為願，要契至誠為誓。下別中二：先內德圓滿、後「無量神力」下外用普周。前中三句：初願行具、二福智淨、三大定深。外用中四句：一力同果遍、二大小重入、三身出眾表無大眾畏也、四隨類巧現，皆如緣起際准之。第三道場神者，在樹下近，故次列之耳。歎德中略舉往因，如下善財第十迴向知識處說。又守護道場，如寶髻等。又道場之神，此依主釋。或道場即神，持業釋。一乘通二釋，以竝法門故；三乘唯依主，人法別故。下諸神名，二釋準之。第四龍居上，蔭覆義故，云嚴法堂。如下普光堂龍所造等。第五地神居下，運載義，多現女身，如堅牢等。第六樹神居中，建立義，德樹高情故喜也。第七藥神，是對治義，法藥遣惑是悲門也。第八穀神，是資持義，育養黎元令喜故也，如后稷等社公（云云）。

In the second part, the assembly of different births, the vajra warriors are distinguished first; because they guard the Buddha closely, they are listed first, representing that the conditioned origination of the Buddha's virtues has an indestructible aspect, and that the practices are relied upon like the adamantine perimeter; they are the retinue of practice, and the other assemblies are also like this. In praising their virtues, there are eight sentences: the first sentence generally explains their fundamental vow to attend upon the Buddha; the subsequent seven sentences specifically manifest their virtues. In the former, in the teachings of the three vehicles, it is only from the eighth bhūmi and above that they manifest forms to openly guard him, while prior to that they guard him secretly. In the One Vehicle, from the fulfillment of faith onward they all openly guard him, as explained below in the two chapters "Chief of the Wise" and "Clarifying the Dharma." Furthermore, seeking an object in accordance with one's mind is a vow (praṇidhāna); contracting in utmost sincerity is a pledge (samaya). In the specific explanation below, there are two parts: first, internal virtues are perfected; second, below "immeasurable spiritual powers," external functions are universally pervasive. In the former, there are three sentences: first, vows and practices are complete; second, blessings and wisdom are pure; third, great samādhi is deep. In the external functions, there are four sentences: 1. power equals the fruition and pervades; 2. large and small repeatedly enter; 3. the body stands out from the assembly, expressing freedom from the fear of large assemblies; 4. skillfully manifesting according to categories; all should be understood in line with the limits of conditioned origination. Third, the spirits of the bodhimaṇḍa are close beneath the tree, hence they are listed next. In praising virtues, their past causes are briefly raised, as explained below at the place of the kalyāṇamitra of Sudhana's tenth dedication. Furthermore, they protect the bodhimaṇḍa, like Ratnacūḍa and others. Again, "spirits of the bodhimaṇḍa" is a tatpuruṣa compound. Alternatively, the bodhimaṇḍa is itself the spirit, a karmadhāraya compound. The One Vehicle allows both interpretations, because both are dharma-gates; the three vehicles only allow tatpuruṣa, because person and dharma are distinct. The names of the subsequent spirits should be understood by these two interpretations. Fourth, dragons dwell above; by meaning of sheltering and covering, it says "adorning the Dharma hall," as the dragon created the Hall of Universal Light below, and so forth. Fifth, earth spirits dwell below; by meaning of bearing and supporting, they mostly manifest female bodies, such as Dṛḍhā and others. Sixth, tree spirits dwell in the middle; by meaning of erecting, the tree of virtue stands lofty, hence they rejoice. Seventh, medicine spirits have the meaning of antidote; dharma-medicine dispelling delusions is the gate of compassion. Eighth, crop spirits have the meaning of sustaining; nurturing the common people and causing them to rejoice, like Houji, the altar deities, and so forth.