華嚴經探玄記 18.76

18.76

Fourth, from "At that time the skilled physician" onward, showing the dharmadhātu comprises two parts: first, revering and praising the vessel of the Dharma; and later, conferring his own Dharma gate. The first [part] contains four: first, examining his arousal of the aspiration; second, paying homage and making offerings. Why does he pay homage? An ancient commentary says: To reveal that he reveres the Dharma and values the person. When the disciples practice the Dharma, they are fully endowed with reverence for the Dharma; to show that the master is not like that [is not the point, but rather], having already the virtue of surpassing the teachings, he therefore constantly harbors a mind of reverence for the Dharma toward disciples, yet in bodily affairs he should not initiate homage. Here, because inner mental actions are difficult to perceive clearly, he manifests bodily signs to express it. Another says: It is out of reverence for him as a vessel of the Way. Another says: It is so as not to slight beginners. Now we further explain: Because the bodhicitta is the cause of buddhahood, one values its fruit and reveres its cause; since this homage is itself the practice of the bodhisattva conduct, he shows this exemplar to cause the assembly to emulate it. Another explanation: The great mind of the fruit of buddhahood is not difficult; first arousing this great mind is what is difficult. Therefore the sūtra says: "The initial arousal of the mind and the ultimate [fruit] are not two; between these two minds, the initial mind is the harder. While not yet having crossed over oneself, first crossing over others—therefore I bow my head to the initial arousal of the mind." Another explanation: This mind is rare and able to give birth extensively, and is therefore paid homage. As in the newly translated Dharmadhātv-aviśeṣa-śāstra, paying homage to the bodhicitta is like worldly people paying homage to the new crescent moon of the bright fortnight and not paying homage to the full moon, etc., because it appears rarely, and because the full moon originates from this. Third, from "reverence" onward, in praising [his] virtues with words, there are three: First, ten [clauses] praising the merits and abilities of the great mind. The first two are the nature of the environmental and personal [aspects] of the fruit of buddhahood. "Nature" means cause; because the bodhicitta is the causal factor, they are all called "nature". The next two constitute the cause of those to be converted. The next two constitute the cause of karmic practices. The next two are the cause of vow and wisdom—namely, vows constantly following existence, and wisdom perpetually separated from desire. The last two are the cause of the great fruits—namely, bodhi and nirvāṇa. Second, the ten clauses from "for all buddhas" onward are [his] being revered and protected by the ten kings. Third, from "to console them" onward explains the causes for obtaining reverence and protection; these are also ten clauses, which can be understood. Fourth, from "good man" onward broadly explains the supreme virtues of all bodhisattvas, in two: first, an exposition of the Dharma; second, the thirteen clauses from "bodhisattvas are like a great wind" onward use metaphors to reveal virtues, which can be understood according to the interpretation. Second, from "At that time the skilled physician" onward, showing his own dharmadhātu comprises two parts: first, emitting light from the mouth to assemble the multitude, preaching the Dharma for wide benefit; second, returning and ascending to his original seat, only then showing his own dharmadhātu. Question: Having paid homage earlier, why does he now sit again? Answer: Earlier, because he had not yet conferred the Dharma and [Sudhana] was not a disciple, extending reverence incurred no fault; now he displays the station of a master, and therefore sits again. "What he speaks is not in vain" means his words are inevitably beneficial. The Indian text names this "attaining the Dharma gate of the dhāraṇī of wonderful sound". The commentary says: This refers to the discriminating knowledge of the languages of devas, nāgas, and so forth in this passage. The karmic function and the concluding name can be understood.