華嚴經探玄記 10.6

10.6

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."