華嚴經探玄記 3.45

3.45

第四諸佛加持分中二：先辨諸會，有二：初有無者，二七八三會無，以二位未成故、無入定故，七行依法不異前故，八佛自入定不假加故；餘會非此，故皆有也。二佛遠近多少名異，皆如文應知。二釋文中三：先口加及所為、二意加、三身加。又初勸說以益辯、次冥被以增智、後摩頂而覺。然加讚互成有四句：一加而非讚，如佛意身二加；二讚而非加，如諸菩薩偈讚等；三亦加亦讚，如佛口業；四非加非讚，如餘文也。口中二：初明加讚、二釋所為。初中三：初明諸佛不移本剎而現身於此，以明彼即此而不壞彼故、遠即近而不壞遠故也，如緣起性知之；二讚得深定；三明定因，初他力、後自力。又果力因力緣起合成也。又佛本願者，明佛往昔曾見是事，因即發願，願今成也。釋所為中，為何義故加？為說此法故。於中十句：初一總，謂一乘法輪最初轉故，以是果法輪，故云佛也。別中有九：一所轉義，法輪體也。開猶現也。二巧轉盡源，法輪相也。及十方者，是結通處也。三妙除惑障，即法輪用也。四十方齊轉，法輪處也，又窮土海也。五轉因入果，法輪分齊也。六一門攝一切果，法輪德也。七巧令樂果，即法輪境也。八巧隨世俗，法輪方便也。九審根授法，即法輪所被也，同異成壞准思知之。二意加中二：先加、後釋。初中，一總、餘別。別中，一得法智，謂五海智非一，故云無邊等；二盡邊智，謂窮盡五海、該三際佛；三成壞智，謂五海集散，亦世界海也；四所化智，謂五海約染，亦眾生海也；五理智，謂五海皆深，亦法界海也；六三昧智，謂五海皆定境也；七根欲智也、八語辯智、九身遍智、十圓音智，此皆通五海等，准之。與下十智大同也。釋中，先徵、後釋。問：諸佛有力有悲，何故唯加普賢不加餘耶？答：以長子故、眾首故、盡佛願底故、本願故、普德具故、得定法故、餘人不得故。又凡有此定處，諸佛法爾皆聚彼，如海法爾攝彼眾流，故云法也。緣起法門，理數爾也，是故諸佛智斷亦得與人。問：佛何不自說？答：有二意：一所說既玄，恐因人絕分故也。若爾，何不餘人說耶？為說普法故。二明凡說此法，必具一切諸佛共說。若佛自說，則理無加授，便乖共說。是故普賢一說，即一切佛說也。三身加中何故摩者？令覺故、令具佛威德故。此中佛身未必來此、申手未必修延、各令觸頂未必相妨、悉同時摩未必前後，皆是緣起自在無礙，思之應知。加持分竟。

In the fourth, the division on the Empowerment by All Buddhas, there are two parts: First, distinguishing the assemblies has two aspects: First, presence or absence: the second, seventh, and eighth assemblies lack it, because in the second the stage is not yet formed and there is no entering into samādhi; in the seventh, practice relies on Dharma and is not different from before; in the eighth, the Buddha enters samādhi himself and does not require empowerment; the other assemblies are not like this, so they all have it. Second, the differences in distance, number, and names of the Buddhas should all be known according to the text. Second, in explaining the text, there are three parts: first, verbal empowerment and its purpose; second, mental empowerment; third, physical empowerment. Furthermore, the first encourages preaching to enhance eloquence; the next secretly aids to increase wisdom; the latter touches the crown of the head to bring about awakening. Now, empowerment and praise mutually complete each other in four propositions: (1) empowerment but not praise, like the Buddha's two empowerments of mind and body; (2) praise but not empowerment, like the verses of praise by the bodhisattvas; (3) both empowerment and praise, like the Buddha's verbal karma; (4) neither empowerment nor praise, like the rest of the text. In the verbal [empowerment], there are two parts: first, clarifying empowerment and praise; second, explaining the purpose. In the first, there are three points: (1) clarifying that the Buddhas, without moving from their own lands, manifest their bodies here, in order to illuminate that that is this without destroying that, and far is near without destroying far, which is understood through the nature of dependent origination; (2) praising the attainment of profound samādhi; (3) clarifying the causes of the samādhi—first other-power, then self-power; furthermore, fruit-power and causal-power combine through dependent origination. Moreover, "the Buddha's original vow" explains that the Buddha in the past once saw this matter, and thereupon gave rise to a vow, which is now accomplished. In explaining the purpose, for what meaning is the empowerment given? In order to preach this Dharma. Within this are ten lines: The first is general, meaning that the dharmacakra of the One Vehicle is first turned; because it is the fruit dharmacakra, it says "Buddha." In the specific, there are nine: (1) the meaning of what is turned, which is the essence of the dharmacakra; "opening" is like "manifesting"; (2) skillfully turning to exhaust the source, which is the characteristic of the dharmacakra; "and the ten directions" is concluding the pervasive location; (3) wonderfully eliminating the obstruction of afflictions, which is the function of the dharmacakra; (4) turning simultaneously in the ten directions, which is the location of the dharmacakra, also exhausting the ocean of lands; (5) turning cause into fruit, which is the scope of the dharmacakra; (6) one gate subsuming all fruits, which is the virtue of the dharmacakra; (7) skillfully causing beings to delight in the fruit, which is the cognitive realm of the dharmacakra; (8) skillfully conforming to worldly convention, which is the upāya of the dharmacakra; (9) examining faculties to impart the Dharma, which is what is reached by the dharmacakra; sameness, difference, completion, and destruction should be understood by considering this. Second, in mental empowerment, there are two parts: first the empowerment, and then the explanation. In the first, one is general, and the rest are specific. Among the specific: (1) the wisdom of attaining dharmas, meaning that the wisdom of the five oceans is not single, hence called boundless, etc.; (2) the wisdom of reaching the bounds, meaning exhausting the five oceans and encompassing the Buddhas of the three periods; (3) the wisdom of formation and disintegration, meaning the gathering and dispersion of the five oceans, which is also the ocean of world realms; (4) the wisdom of those to be converted, meaning the five oceans in terms of defilement, which is also the ocean of sentient beings; (5) the wisdom of principle, meaning that the five oceans are all profound, which is also the ocean of the dharmadhātu; (6) the wisdom of samādhi, meaning that the five oceans are all the realms of samādhi; (7) the wisdom of faculties and desires; (8) verbal eloquence wisdom; (9) bodily pervasiveness wisdom; (10) the wisdom of the perfect voice; all these reach through the five oceans, etc., by analogy. These largely correspond to the ten wisdoms below. In the explanation, first a question, and then the explanation. Question: The Buddhas have power and compassion; why do they only empower Samantabhadra and not others? Answer: Because he is the eldest son, the head of the assembly, exhausts the depth of the Buddha's vows, by virtue of his original vows, is endowed with universal virtue, has attained the dharma of the samādhi, and other persons have not attained it. Moreover, wherever this samādhi is present, all Buddhas by dharmatā gather there, just as the ocean by dharmatā subsumes all streams; hence it is called "dharma." In the gate of dependent origination, principle naturally works like this; therefore, the wisdom and elimination of all Buddhas can also be given to others. Question: Why does the Buddha not preach it himself? Answer: There are two meanings: first, since what is preached is abstruse, it is feared that persons on the causal stage would be excluded. If so, why do other persons not preach it? In order to preach the universal Dharma. Second, it clarifies that whenever this Dharma is preached, it must be preached jointly by all Buddhas. If the Buddha preached it himself, then in principle there would be no empowerment, which would contradict joint preaching. Therefore, when Samantabhadra speaks once, it is the preaching of all Buddhas. Third, in the physical empowerment, why touch [the head]? To cause awakening, and to cause one to be endowed with the Buddha's majesty and virtue. Here, the Buddha's body does not necessarily come here, extending the hand does not necessarily involve lengthening, having each touch the crown of the head does not necessarily obstruct one another, and touching simultaneously does not necessarily entail before and after; all are sovereign and unimpeded dependent origination, which should be known upon reflection. The division on empowerment is finished.