華嚴經探玄記 3.50

3.50

第九許說令喜分中亦二：先長行標意，謂前聞本分已生歡喜，今更許說分，故云重喜。二頌顯喜事，於中有十頌，分三：初二頌半，舉佛化德超情不測。於中，一深智說法、二嚴土調生、後半通結能化所化無盡難測。第二有五頌半，誡眾令淨堪為法器。於中，初半簡不堪聞。言樂惡者，作惡趣因也。著有者，設作善業不求出離。下句結非，謂不能了等，顯非器也。次一頌明具三力方堪為器：一宿善根力、二近善友力、三佛護念力。下句結云「是等眾生能得上智」。次一頌，具七心方堪聞法：一直心，離諂曲故；二淨心，離求過等故；三慈心，為益物故；四悲心，為救生故；五深心，為修行故；六信心，受深法故；七無厭足心，渴心無滿故。下句結云「彼聞此法喜無量」也。上來二頌十門通辨一切堪聞法器，次二頌別舉此眾。初一明具四德堪知佛境：一住普賢地、二具普賢願、三行普賢行、四證法界空，下句結知佛境。次一頌歎此大眾現得二利：一現前見佛、二得普賢方便。後一頌通結，但諸眾生得聞佛法皆是佛力。第三有二頌，舉法許說，勸觀令樂。一舉法勸觀，以佛及剎在身內故，勸眾令於毛孔中觀。後一明具普眼方覩此法，下句許說誡聽可知。下十眼中，第十普眼者，平等法門見法界故。若通論，總具十眼名為普也。

Ninth, within the section on promising to explain so as to cause joy, there are also two parts: first, the prose states the intent, meaning that having previously heard the fundamental portion, they had already conceived joy; now that the portion to be expounded is further promised, it is called "renewed joy." Second, the verses demonstrate the matter for joy. Within this there are ten verses, divided into three: First, two and a half verses present the Buddha's transforming virtues as transcending ordinary conception and being unfathomable. Within this: 1. expounding the Dharma through profound wisdom; 2. adorning the lands and subduing sentient beings; the latter half overall concludes that the transforming [Buddha] and transformed [beings] are inexhaustible and difficult to fathom. Second, there are five and a half verses admonishing the assembly to become pure so as to be fit as Dharma vessels. Within this, the first half discriminates those unfit to hear. The words "taking pleasure in evil" mean creating the causes for evil destinies. "Attached to existence" means that even if they perform good deeds, they do not seek renunciation. The lower line concludes their unfitness, meaning "unable to comprehend" and so forth, showing they are not vessels. The next single verse explains that one must possess three powers before being fit as a vessel: 1. the power of past roots of goodness; 2. the power of associating with good friends; 3. the power of the Buddha's protective mindfulness. The lower line concludes, "Such sentient beings can attain the highest wisdom." The next single verse shows that one must possess seven minds before being fit to hear the Dharma: 1. a straightforward mind, because it is free from deceit; 2. a pure mind, because it is free from seeking faults and the like; 3. a loving-kind mind, because it benefits beings; 4. a compassionate mind, because it rescues sentient beings; 5. a profound mind, because it engages in cultivation; 6. a faithful mind, because it receives the profound Dharma; 7. an insatiable mind, because its thirst is never sated. The lower line concludes, "When they hear this Dharma, their joy is immeasurable." The preceding two verses and ten gates comprehensively explain all vessels fit to hear the Dharma; the next two verses specifically present this assembly. The first one explains that possessing four virtues makes one fit to know the Buddha's realm: 1. abiding in the Samantabhadra stage; 2. possessing Samantabhadra's vows; 3. practicing Samantabhadra's conduct; 4. realizing the emptiness of the dharmadhātu; the lower line concludes with knowing the Buddha's realm. The next single verse praises this great assembly as presently attaining two benefits: 1. seeing the Buddha in person; 2. obtaining Samantabhadra's upāya. The final single verse concludes generally that whenever sentient beings are able to hear the Buddha's Dharma, it is entirely through the Buddha's power. Third, there are two verses presenting the Dharma and promising to explain it, exhorting them to contemplate it so as to bring them delight. The first presents the Dharma to exhort contemplation: because the Buddhas and lands are within his body, he exhorts the assembly to contemplate them within the pore. The latter one clarifies that only those possessing the universal eye can behold this Dharma; the lower line promises to explain and admonishes them to listen, which can be understood. Among the ten eyes below, the tenth, the universal eye, refers to seeing the dharmadhātu through the equal Dharma gateway. Speaking generally, collectively possessing the ten eyes is termed "universal."