華嚴經探玄記 6.28

6.28

第三加相中三：初一句告說，是口業加。二意加中二：先加、後釋。此並當時有事無說，結集者如事而結之。前中十句，初一總、餘九別。問：何故此中與法、前與智耶？答，所與是一。但前會為成解，見理增故名為智；此中為成行，軌範增故名為法。總中謂起說自在名無障礙，又與無礙辯令說無滯礙故也。下別中，一於法不疑，情無異緣，故云安住。又與無畏智，令說時心安，不懼他壞。二解發自中，故云無師。又與同佛智，令對眾說，同佛無師故也。三見法分明，故云無癡，不雜無明故。又令說時，無所知障礙故也。四見法次第，故云不亂。又不雜餘乘及世間章句等。五所解真正，故云清淨。又智體無過。六所解廣多，故云無量。又是稱法界法門。七所解深勝，故云最勝。又與果法相應。八令說時不慢不諂、不懈不貪，故云無垢。九所得不忘，故云不退。又言無退失，又無退於理，又無退屈故也。下釋偏加所由并身加及起分，並同前釋。

Third, within the characteristics of empowerment, there are three: The first single phrase is bidding him to speak, which is the empowerment of vocal action. Second, within the empowerment of mental action, there are two: first, empowering; second, explaining. These were both actual occurrences at the time without verbalization; the compilers recorded them according to what occurred. In the former, there are ten phrases: the first is general, and the remaining nine are specific. Question: Why is Dharma bestowed here, whereas wisdom was bestowed previously? Answer: That which is bestowed is one and the same. However, in the previous assembly, it was for the sake of accomplishing understanding; because seeing principle was emphasized, it was named "wisdom"; here, it is for the sake of accomplishing practice; because the behavioral standard was emphasized, it was named "Dharma." In the general phrase, giving rise to speech sovereignly is called "unobstructed"; also, bestowing unobstructed eloquence so that speech is without impediment or hindrance. In the specific phrases below: 1. Having no doubt regarding phenomena, the mind having no distracting conditions, hence it is called "peacefully abiding." Also, bestowing fearless wisdom, so that when speaking the mind is peaceful and not afraid of being refuted by others. 2. Understanding arising from within oneself, hence called "teacherless." Also, bestowing wisdom equal to a buddha's, so that when speaking to the assembly, one is teacherless like a buddha. 3. Seeing phenomena distinctly, hence called "free of delusion," because it is not mixed with ignorance. Also, causing one to have no cognitive hindrance when speaking. 4. Seeing the sequence of phenomena, hence called "unconfused." Also, not mixed with other vehicles or worldly literary compositions. 5. What is understood is true and correct, hence called "pure." Also, the essence of wisdom is without fault. 6. What is understood is vast and manifold, hence called "immeasurable." Also, it conforms to the Dharma gates of the dharmadhātu. 7. What is understood is deep and supreme, hence called "most supreme." Also, it accords with the resultant Dharma. 8. Causing one to be free of arrogance and deceit, free of negligence and greed when speaking, hence called "defilement-free." 9. Not forgetting what has been attained, hence called "non-retrogressing." Also, speech is without decline or loss; further, not retrogressing from principle; and further, not retreating or yielding. Below, the explanation of the reasons for the particular empowerment, as well as the empowerment of bodily action and the section on arising from samādhi, are all the same as explained previously.