華嚴經探玄記 3.50

3.50

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."