金光明最勝王經疏 5.90

5.90

Below, it shows the king's thought of tranquility. First, generating thoughts toward the Dharma; from 'Having arranged these things' onward, generating thoughts toward the Dharma master. These protocols for listening to the Dharma are as explained in Chapter 38 of the Yogācārabhūmi-śāstra: 'The bodhisattva thus generates deep respect for the well-spoken Dharma, always delights in listening to all well-spoken Dharmas without fatigue or satiety, has profound pure faith, a gentle nature, an upright mind and upright views, out of love and respect for virtue and love and respect for the Dharma; going to the Dharma master without any intent to cross-examine, with a mind of reverence and without arrogance, solely to seek goodness and not to display his own virtues. He does so to establish roots of goodness for himself and others, not for the sake of material gain or respect. A bodhisattva endowed with such virtues goes to the Dharma master to listen to the saddharma with an undefiled mind and an undistracted mind. What is an undefiled mind? It means that when listening to the Dharma, his mind is free from haughtiness, slighting, timidity, and defilement. Through six aspects he is free from the defilement of haughtiness: that is, when listening to the Dharma, listening at the proper time, listening earnestly, listening respectfully, not for the sake of harming, not for the sake of mere compliance, and not seeking faults. Through four aspects he is free from the defilement of slighting: when listening to the Dharma, respecting the saddharma, respecting the person expounding the Dharma, not slighting the saddharma, and not slighting the expounder. When listening to the Dharma, not slighting oneself—through this single aspect he is free from the defilement of timidity. What is an undistracted mind? It means through five aspects: first, a mind seeking comprehension; second, a single-pointed mind; third, the listener lending an ear; fourth, sweeping clean his mind; fifth, gathering all thoughts to listen to the saddharma.' As for the rules for expounding the Dharma, as briefly stated in Chapter 4, "Dharmabhāṇaka," of the Lotus Sūtra, there are three kinds: first, entering the Tathāgata's room; second, wearing the Tathāgata's robe; third, sitting on the Tathāgata's seat. 'The Tathāgata's room' is the mind of great compassion toward all sentient beings. 'The Tathāgata's robe' is the mind of gentleness and patience. 'The Tathāgata's seat' is the emptiness of all phenomena. The mind for expounding the Dharma arises from loving-kindness and compassion out of the desire to give joy to beings and eradicate their suffering. When expounding the Dharma with loving-kindness and compassion, one does not get angry at injury from others, can endure suffering when encountering it, and can verify the profound principle, only then being able to maintain continuity. Perceiving the three matters as empty, without defilement or attachment, only then can there be real benefit.