華嚴經探玄記 2.60

2.60

Second, explaining the inner assembly of Sāgaramati and others: this is to reveal that cause and effect share the same essence, that environment and person are unobstructed, and that sphere and wisdom are non-dual. Within the conditioned arising pavilion, the inside is cause and the outside is effect; because the inside is identical to the outside, the bodhisattvas emerge. In the text there are three parts: first, explaining the place of emergence; second, the persons who emerge; third, making offerings. In the first part: one is that the seat is inside the pavilion, because this is the specific dwelling place of the Tathāgata. Two is that the pavilion is itself the seat, as mentioned above, the jewelled dais is it. In the second part, those who emerge, there are three: indicating the number, listing the names, and concluding the count. In the third part, making offerings, there are three: body, mind, and speech. The first one is material, and the latter two are Dharma. In the former there are two: first, the actual offering, and then from "according as" onward, returning to tranquility. In the former there are three greatnesses: 1. greatness of offering, 2. greatness of mind, 3. greatness of field. In the first of these there are two: first, there are five things, namely scattering flowers, burning incense, emitting light, making music, and raining jewels, as in the text. All of these are aspects of the Dharma-gate of conditioned arising, namely the flowers of practice, the incense of precepts, the light of wisdom, the sound of speech, and the jewel of the Dharma that is preached; yet they also do not destroy the phenomenal appearances of flowers and so forth. Below explains the measure of the offerings. Within the measure: first, explaining the great number of offerings; later, explaining the vastness of the offerings. Below, from "all greatly rejoiced" onward, explains the two greatnesses of mind and field; in the field, first the Buddha and then the great assembly, which can both be understood. Question: Why did the outer assembly not distinguish material offerings, while they are spoken of here? Answer: Material offerings of the outer assembly do not manifest superiority; material offerings of the inner assembly manifest the extraordinary. This is a distinct revelation. Below, the text saying "raining offering utensils" and so forth is a general discussion. In the second, Dharma-offering of mental karma, there are two: first, the Dharma; and later, the offering. In the Dharma there are two: first, explaining what is attained; and later, from "fully equipped" onward, concluding completion. In the former there are two: the first line indicates the gate with respect to the sphere, and the lower two lines explain and reveal the two benefits; the second indicates the gate with respect to wisdom, and the lower two lines explain and reveal cause and effect; later, concluding completion. Therein, first concluding the perfection of cause: the sūtra says, "There are two kinds of craving: 1. hungry ghost craving, 2. Dharma craving. The Tathāgata has no hungry ghost craving; out of pity for sentient beings he has Dharma craving." Here, wondrous wisdom skillfully grasps true reality, hence it is called Dharma craving. Craving being signless is called great power. Later concluding the fullness of the fruit: therein, the first line is the virtue of wisdom, and the later line is the virtue of severance. Furthermore, the first line is cultivation accomplished, and the later line is entering principle. Furthermore, the first is impermanent virtue, and the later is permanent virtue. Furthermore, the first is conditioned, and the later is unconditioned. Below, actually making offerings to the Buddha. Question: Why is it that in material offerings, offerings are made generally to the Buddha and the assembly, while here offerings are made only to the Buddha? Answer: To reveal that the Dharma offering is profound and subtle, and only the Buddha can fathom it. In the third, offerings of vocal karma: first, indicating the persons; later, praising in verses. Because from each and every ornament there emerged assemblies such as Sāgaramati, now collectively indicating one leader among each of the assemblies all named Sāgaramati, who together spoke these verses, it is said "all Sāgaramatis and others." In the verses there are nineteen gāthās, with nine divisions of meaning: 1. the first one illuminates purity of essence, meaning unhindered sphere and wisdom; 2. three gāthās illuminate completeness of characteristics, meaning the three worlds; 3. two gāthās illuminate superior function, meaning first speed and then benefit; 4. two gāthās illuminate past causes being profound and firm; 5. one gāthā praises the assembly's insatiable gazing; 6. four gāthās praise the adorned seat: first the master, second incense, third garlands, fourth light; 7. two gāthās praise preaching the Dharma; 8. two gāthās praise the consummation of the place; 9. two gāthās praise the Buddha's pervasiveness, as in concluding universality and so forth.