華嚴經探玄記 7.37

7.37

第三加相中三：先語業加、次意加、後身加。初語加中九句，「汝說此法者」是總、餘是別。此說法有二種：一他力說，亦是果力、亦是增上緣力，如經「承佛力說故。」二自力堪說，亦是因位力、亦是因緣力。是故此法以自他因果親疎融合方得有說。自力八中，初三明有作淨法力。一總，謂既住佛家，理宜宣法以行家業。下別，一長無漏功德、二入總持智慧，故在佛家。次二句無作淨法力，一證佛常身、二照法真性。後三顯身淨力，一白淨等是二乘不同盡、二住廣等是菩薩盡、三住無礙等是佛盡。此是地前而云佛盡者，是圓教普賢位攝，如前後說。二意加二：先正加。教釋偏加意。前中十句，初一總、餘九別。別中，初三與授說智，一分別句身是辭無礙、二無留礙是樂說無礙、三無礙法明與法義二無礙。次三與同化三業智，令以三輪同佛成化故，可知。後三與說法儀式智，一令說法時心無偏黨但為利益，故云向福智也；二觸對諸法皆能發生巧便勝解；三對緣正說無有窮盡。又初是說心、次說解、後說行，一切處是頓說、不斷是常說。釋偏加及身并起分，並如前釋。第四本分中，先警告大眾。下明顯，有二：先明體、後顯相。前中二：先總標、二「悉普」下別辨不思。大願者，總標起，謂期求名願。深廣名大。出過分量，名不思議。此是普賢自體無障礙願，具盡法界無限德用，如下此品所說。諸德總在此一大願句內，故云不思議。總說雖爾，別論有十：一所期不思，謂要得無上大菩提；二忍苦不思，謂無有世間惡道等苦，經多劫受能壞此願；三受惱不思，謂於背恩惱害菩薩難化眾生，如初攝化大願不轉；四難壞不思，謂無有天魔二乘異說，能壞此願而不從化；五廣故不思，謂盡法界眾生界等，如十盡句說；六深故不思，契同法性，如性起願；七佛攝德不思，當體具攝法界之無限大功德海；八出生不思，謂依此大願出生一切波羅蜜行不可窮盡，猶如大海出寶無盡；九大用不思，謂大願宿成無功辨事，如滅定聞聲願力起等；十逆順不思，謂大願普應類機成益，逆順多端非下位測。然大願實德無盡，依則辨十，並皆如下說分中顯。下別普救等，明利他廣大；學三世等，顯自利廣大，各具前十義可知。又此中初是觀相、次大善、後不怯弱，六決定中有三也，餘義同前釋。

Third, within the characteristics of empowerment, there are three parts: first, empowerment through vocal action; next, empowerment through mental action; and last, empowerment through bodily action. First, within vocal empowerment there are nine phrases: "You must expound this Dharma" is general, and the rest are specific. There are two kinds of expounding this Dharma: First, expounding by other-power, which is both the power of the fruition and the power of the sovereign condition (adhipati-pratyaya), as the sūtra says: "Because of expounding through the empowerment of the Buddha's power." Second, expounding through self-power's capability, which is both the power of the causal stage and the power of the cause-and-condition (hetu-pratyaya). Therefore, this Dharma can only be expounded through the fusion of self and other, cause and fruition, direct and indirect. Among the eight on self-power, the first three explain the power of active pure dharmas. The first is general: having already abided in the house of the Buddha, it is fitting in principle to proclaim the Dharma in order to carry out the house's business. Below are the specific ones: the first is developing untainted meritorious qualities; the second is entering into the wisdom of dhāraṇī; therefore, one resides in the Buddha's house. The next two phrases are the power of non-active pure dharmas: first, realizing the Buddha's eternal body; second, illuminating the true nature of dharmas. The last three manifest the power of purity of the body: first, "pure and white," etc., which is the culmination distinct from the two vehicles; second, "abiding in vastness," etc., which is the culmination of bodhisattvas; third, "abiding in unimpededness," etc., which is the culmination of the Buddha. Although this is prior to the bhūmis, calling it the Buddha's culmination is because it is subsumed under the Samantabhadra stage of the Perfect Teaching, as explained before and after. Second, mental empowerment has two parts: first, the empowerment itself; [second,] the teaching explains the intention behind this particular empowerment. Within the former there are ten phrases: the first is general, and the remaining nine are specific. Among the specific ones, the first three confer the wisdom of exposition: first, discriminating phrases and words is unimpeded eloquence of expression; second, absence of obstruction is unimpeded eloquence of delighted speech; third, unimpeded illumination of dharmas confers the two unimpeded eloquences of dharma and meaning. The next three confer the wisdom of the three actions matching transformation, causing one to accomplish transformation identically with the Buddha through the three wheels; this can be understood. The last three confer the wisdom of the rituals of expounding the Dharma: first, causing one's mind to have no partiality when expounding the Dharma, acting solely for the sake of benefiting others—hence it says "directing toward the wisdom of merit"; second, when encountering any dharma, being able to give rise to skillful, superior understanding; third, correctly expounding to conditions without any end. Furthermore, the first is the expounding mind, the next is expounding understanding, and the last is expounding practice; "all places" means simultaneous expounding, and "uninterrupted" means constant expounding. The explanation of the particular empowerment, bodily empowerment, and the section on arising are all as explained before. Fourth, in the section on the fundamental source, it first alerts the great assembly. Below, the manifestation has two parts: first, clarifying the essence; second, revealing the characteristics. Within the former there are two: first, generally stating; second, beginning with "all and everywhere," specifically analyzing the inconceivable. "Great vows": generally stating the arising; seeking with anticipation is called a "vow"; profound and vast is called "great"; surpassing measurement is called "inconceivable." This is the unimpeded vow of Samantabhadra's own essence, completely possessing the limitless meritorious functions of the dharmadhātu, as expounded below in this chapter. All merits are summarized within this single phrase of "great vows," hence it is called inconceivable. Although it is thus spoken generally, specific discussion has ten aspects: 1. Inconceivable in what is anticipated, namely, definitely attaining unexcelled great bodhi; 2. Inconceivable in enduring suffering, namely, having no worldly suffering of the evil destinies, even endured for many kalpas, that can destroy this vow; 3. Inconceivable in enduring vexation, namely, toward sentient beings difficult to transform who turn their backs on kindness and vex or harm the bodhisattva, the great vow of initially gathering and transforming them never turns away; 4. Inconceivable in being hard to destroy, namely, having no divergent doctrines of heavenly māras or the two vehicles that can destroy this vow so that one does not follow their conversion; 5. Inconceivable because it is vast, namely, exhausting the realms of sentient beings throughout the dharmadhātu, as expounded in the ten exhaustion phrases; 6. Inconceivable because it is profound, tallying identically with the dharmatā, as in the nature-manifestation vows; 7. Inconceivable in the merits gathered by the Buddha, naturally and intrinsically gathering the ocean of limitless great merit of the dharmadhātu; 8. Inconceivable in what is generated, namely, generating all pāramitā practices without exhaustion relying on this great vow, just as the great ocean produces inexhaustible jewels; 9. Inconceivable in great function, namely, great vows previously accomplished accomplishing things without effort, such as arising through the power of vows upon hearing sounds in the cessation attainment; 10. Inconceivable in adverse and conforming [conditions], namely, the great vows universally responding to types of faculties to accomplish benefit, with diverse adverse and conforming modes that lower stages cannot fathom. However, the real merits of the great vows are endless; relying on guidelines ten are distinguished, all of which are revealed below in the section of exposition. Below, "universally rescuing," etc., clarifies the vastness of benefiting others; "learning from the three times," etc., reveals the vastness of benefiting oneself, each possessing the previous ten meanings, as can be understood. Furthermore, here the first is the aspect of contemplation, the next is great goodness, and the last is lack of cowardice; these are three among the six determinations, and the remaining meanings are as explained before.