華嚴經探玄記 2.38

2.38

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.