華嚴經探玄記 5.37

5.37

二加分中三：初總辨能加、二顯加所為、三正明加相。初中六：初顯能加佛處所遠近。二能加佛數。論云「何故多佛加？顯法及法師所增長恭敬心故。又欲顯一切佛同說，是以承諸佛神力。」於此法慧說，即是一切佛說也。此通因果二說故。三顯佛名同者，有四意：一明得法不異故；二彼菩薩聞諸如來同己名，重增踊悅故；三顯住中因果同故；四但諸佛於此住門中為能加，顯現皆名法慧，以法力故、法爾故。四歎得此定。乃能者、是希越之辭、明希有能入此三昧者。問：何故諸佛於大眾中歎入此定？答：以彼法慧默入斯定，為眾不知所入是何，無心渴仰不得為說，是故諸佛舉三昧名，對眾稱歎，起眾欲樂也。五「善男子」下明得定所依，謂彼諸佛自說，由已作加力，故令得此定。六「又盧舍那」下彼佛自釋作加所由，有三句：一由舍那本願力故，令我作加。依《地論》釋，舍那過去曾見有一盧舍那佛，加一法慧菩薩說十住法，當時能加諸佛同名法慧，因即發願：願我成佛亦有斯事。今如本成，是故加耳。二亦是舍那現在神力相感同加。三是法慧自善根熟，堪說法益眾，上感諸佛，是故同加。略無大眾機感之力，後會處具有。又舍那宿願顯法根深，謂久遠已來修此住法，擬於今時為機宣說。威神力者，正顯今時傳授。此上是化主力，後一助化力，顯因果俱融、主伴合辨，以成化事耳。二顯加所為中，初句總、次九別、後一結，同異成壞准可知。別中，一增長本有佛性真慧，令向佛果成不退故，此約智也。二開解在纏法界真理，令得顯現，此約境也。又開示解釋法界理故。三剖㭊眾生性類，令辨在十住等位各差別故，又知五性差別，此約後智。又眾生之界即如來藏，分別者為了因故，又是解釋故。又分別一眾生處，即有一切眾生及一切諸法門等故也。四約一乘，即治滅性，滅三障四障使習等故。三乘除外道我執上心黑障，此約斷德。五無明障盡，智冥真境，故云入無礙境也。又入因陀羅境，故云無礙也。此約勝進入果境。六巧入果智相攝總持，此約入果智，即入密智也。七明照真俗，此約智用。八知眾生根生熟多端，又知同如，又知一根即一切根，如根欲性海等。九稱根說法，任持根性使不差失，又持行不失、持義不散，又持法不滅等。結者，謂廣說何法成此等事？所謂菩薩十住也。三加相中，三業加，口加勸說以增辯、意加冥被益智、身加摩頂以增威。何故先口加？以因前語便故。次意加中二：初加、後釋。加中十句：初一總，謂令於大眾中說法無礙，即無礙解也；九句別顯無礙，同異成壞可准之。一無住著故無礙，即無著辯才。二說時不斷，謂不忘名義，即任放辯才，說不待次、言辭不斷等。三說時不雜無明，以不乖正理故。四所說理決定故，又異論不能壞故。五善淨無過故，謂不求名等惡故。六於一切法能隨順說故，又達一切義故。七超過下位故，又餘無能越故。八說無厭倦故，又離慢故。九言無退失故，又言無退理故，又言不退屈故。下釋偏加所由。諸佛有力有慈悲，何故唯加法慧不加餘者？釋有二因：一以得定力故、二法爾故。謂如水流，法爾趣下，今此亦爾，凡有能說十住法人理數，如此諸佛神力流聚在中故云也。身加摩頂者，增其威故、令從定覺故、安慰令說故。又彼諸佛等不來至此，手亦不長，而摩此頂；又諸佛手皆全摩其頂，而互不相礙，是法界緣起不思議法也。

In the second, the part on empowerment, there are three: first, generally distinguishing the empowering [buddhas]; second, revealing the purpose of the empowerment; third, directly clarifying the characteristics of the empowerment. In the first there are six: first, revealing the distance of the empowering buddhas' locations; second, the number of the empowering buddhas. The treatise says: "Why do many buddhas empower? To reveal that deep reverence is increased toward the teaching and the Dharma master. Furthermore, to reveal that all buddhas preach the same, and therefore he receives the divine power of all buddhas." Dharma Wisdom's preaching here is the preaching of all buddhas. This applies to both causal and fruition teachings. Third, revealing that the buddhas have the same name has four reasons: 1. to show that the teaching attained is not different; 2. when that bodhisattva hears that the tathāgatas have the same name as himself, it increases his joyful leap; 3. to reveal that cause and effect are identical within the abodes; 4. whenever buddhas act as the empowerers in this gate of the abodes, they all appear under the name Dharma Wisdom, due to the power of the teaching, due to dharmatā. Fourth, praising the attainment of this samādhi: "actually able to" is an expression of rare excellence, showing that it is rare to be able to enter this samādhi. Question: Why do the buddhas praise the entry into this samādhi amidst the great assembly? Answer: Because Dharma Wisdom entered this samādhi silently, and lest the assembly not know what he entered and have no thirst or yearning in their minds so that he could not preach for them, therefore the buddhas bring up the name of the samādhi and praise it before the assembly, giving rise to the assembly's desire and joy. Fifth, from "Good son" down, clarifying what the attainment of samādhi relies upon: that is, those buddhas themselves say that by the power of their own empowerment, they caused him to attain this samādhi. Sixth, from "Moreover, Rocana" down, those buddhas themselves explain the reason for performing the empowerment; there are three clauses: 1. by the power of Rocana's original vow, he causes us to perform the empowerment. According to the explanation in the Daśabhūmika-śāstra, in the past Rocana once saw a Rocana Buddha empower a Dharma Wisdom Bodhisattva to preach the teaching of the ten abodes, and at that time the empowering buddhas all shared the name Dharma Wisdom; he then made a vow: "May it be that when I become a buddha, the same event will occur." Now it is accomplished according to the original [vow], which is why they empower him. 2. It is also Rocana's present divine power inducing the shared empowerment. 3. Dharma Wisdom's own wholesome roots are mature, capable of preaching the Dharma to benefit the assembly, which upwardly induces the buddhas, so they jointly empower him. The responsive power of the great assembly's capacity is omitted here; it is fully present in later assembly locations. Furthermore, Rocana's past vow shows that the roots of the teaching are deep, meaning that he has cultivated this teaching of the abodes since long ago, intending to expound it for the sake of receptive capacities at this time. The divine power directly reveals the present transmission. The above are the power of the primary transformer; the last one is the auxiliary transforming power, revealing that cause and fruition are fully interpenetrated, and the host and companions are jointly distinguished to accomplish the work of transformation. In the second, revealing the purpose of the empowerment, the first clause is general, the next nine are specific, and the last one concludes; sameness, difference, formation, and destruction may be inferred accordingly. Among the specific: 1. increasing the true wisdom of the originally existent Buddha-nature, causing him to advance toward the buddha-fruit and become irreversible—this treats wisdom; 2. opening up and understanding the true principle of the dharmadhātu enmeshed [in defilements], causing it to become manifest—this treats the object; furthermore, opening, demonstrating, explaining, and interpreting the principle of the dharmadhātu; 3. analyzing the dispositions and categories of sentient beings, causing one to distinguish the differences in the stages of the ten abodes and so forth; furthermore, knowing the differences of the five dispositions—this treats subsequent wisdom; furthermore, the realm of sentient beings is itself the tathāgatagarbha, and analyzing it is for the sake of the revealing cause (vyaktā-hetu); furthermore, it is because of explaining; furthermore, where there is one sentient being, there are all sentient beings and all dharma gates, and so forth; 4. in terms of the One Vehicle, it is the nature of eradication, eradicating the three obstacles, four obstacles, proclivities, latencies, and so forth; in the three vehicles, it removes the non-Buddhist self-grasping and the black obstacles of the conscious mind—this treats the virtue of severance; 5. the obstacles of ignorance being exhausted, wisdom merges with the true object, hence it says "entering the unimpeded realm"; furthermore, entering the realm of Indra, hence it says "unimpeded"—this treats superior advancement into the fruit-realm; 6. skillfully entering the fruition wisdom, mutually subsuming dhāraṇī—this treats entering the fruition wisdom, that is, entering the secret wisdom; 7. clearly illuminating the ultimate and conventional—this treats the function of wisdom; 8. knowing that sentient beings' faculties have many modes of being immature and mature, and knowing they are identical to suchness, and knowing that one faculty is all faculties, like the ocean of faculties, desires, and natures; 9. preaching the Dharma according to faculties, upholding the faculty-nature so it is not lost or erroneous, and upholding practice without loss, upholding meaning without dissipation, and upholding the Dharma without extinction, and so forth. The conclusion means: preaching what Dharma extensively accomplishes these matters? Namely, the bodhisattva's ten abodes. In the third, the characteristics of empowerment, there is empowerment of the three karmas: empowerment of speech encourages preaching to increase eloquence; empowerment of mind secretly protects to benefit wisdom; empowerment of body pats the crown of the head to increase majesty. Why is the empowerment of speech first? Because it follows naturally from the preceding words. Next, in the empowerment of mind, there are two: first, empowerment; second, explanation. In the empowerment there are ten clauses: the first is general, meaning causing him to preach the Dharma in the great assembly without impediment, which is unimpeded understanding; the nine clauses specifically reveal being unimpeded; sameness, difference, formation, and destruction may be inferred accordingly: 1. unimpeded because of non-abiding and non-attachment, which is unattached eloquence; 2. uninterrupted when speaking, meaning not forgetting names and meanings, which is spontaneous eloquence, speaking without waiting for sequence, words being uninterrupted, and so forth; 3. when speaking, not mixed with ignorance, because of not contravening the correct principle; 4. because the principle preached is definitive, and also because rival doctrines cannot refute it; 5. because of being well purified and faultless, meaning not seeking fame and other evils; 6. because of being able to preach in accord with all phenomena, and also penetrating all meanings; 7. because of transcending lower stages, and also because others cannot surpass him; 8. because of preaching without weariness, and also being free from arrogance; 9. because words do not regress or fail, and also because words do not regress from principle, and also because he does not yield or retreat. Below explains the reason for exclusively empowering him. Since the buddhas have power and compassion, why do they only empower Dharma Wisdom and not others? The explanation has two causes: 1. because of the power of attaining the samādhi; 2. because of dharmatā. It is like water flowing, which by dharmatā heads downward; now here it is also like this: wherever there is a person, principle, or number capable of preaching the ten abodes, the divine power of the buddhas flows and gathers within them; hence this is said. Regarding the bodily empowerment of patting the crown: it increases his majesty, causes him to awaken from samādhi, and comforts him to induce preaching. Furthermore, those buddhas do not come here, nor are their hands long, yet they pat this crown; furthermore, the hands of the buddhas all completely pat his crown without obstructing one another—this is the inconceivable phenomenon of the dependent origination of the dharmadhātu.