[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 17.38 # 大方廣佛華嚴經疏 17.38 大方廣佛華嚴經疏 17.38 - **Language:** Classical Chinese ### [17.38](https://indike.org/pramana/in.bauddha.taisho.1735.17.38) 第三「善男子」下正辨加相，分三：先口加，勸說以增辨；二意加，冥被以益智；三身加，摩頂以增威。今初，可知。二「是時」下意加中，先加、後釋。前中與十種智，初總，謂四無礙解智是說法所依故；餘皆樂說無礙。一無著者，論名不著辯才，於所說法無住著故。即七辯中捷辯，須言即言，故無著也。二無斷知，即無斷辯，謂相續連環終無竭故。三無癡者，即是迅辯，明於事理心無癡闇，言則迅疾如懸河故。四無異者，即應辯也，應時應根無差異故。五無失者，即無錯謬辯，凡說契理無差失故。六無量者，即豐義味辯，名數事理皆無量故。七無勝者，即一切世間最上妙辯，此有五德：一甚深如雷、二清徹遠聞、三其聲哀雅如迦陵頻伽、四能令眾生入心敬愛、五其有聞者歡喜無厭，具斯五義故云無勝。上即七辯。八無懈者，通策前七無疲倦故。九無奪者，具前總別，無能制伏令退屈故。後「何以故」下徵釋。先徵意云：諸佛有力能與、有慈能普，何故十智唯與法慧？下釋云：法慧得此三昧，法爾如是，得諸佛加。三「是時」下身加，一令增威、二令起故。然三加同時，隨義為次，承前說便故先語加，為令起定身最居後。準《地論》「經有諸佛不離本處，則去住無礙。手又不延，則延促無礙。同時觸頂，一多無礙，故是奇特。」要摩頂者，《楞伽》云「若有不為如來二種神力之所建立而能說法，無有是處。一者身面言說神力，即前語加。二者灌頂神力，即智灌心頂、手摩身頂。」頂受摩者，上稟尊力故。右手者，法慧所說順理機故，諸佛隨順法慧說故。第三「法慧菩薩」下起分，略由四意：一三昧事訖故、二已得勝力故、三說時至故、四定無言說故，此四後後以釋前前。 > Third, directly distinguishing the marks of empowerment begins from 'Good son', and is divided into three: first, oral empowerment, urging speech to increase eloquence; second, mental empowerment, secretly conferring to enhance wisdom; third, physical empowerment, touching the crown of the head to increase majesty. The first can be known. Second, within the mental empowerment beginning from 'At that time', first empowerment is given, and afterward explained. In the former, ten kinds of wisdom are bestowed: the first is general, meaning the wisdom of the four unhindered understandings (pratisaṃvid), which is that upon which expounding the Dharma relies; the remaining are all the unhindered eloquence of joy in expounding. 1. Unattached eloquence: called in the treatise 'non-clinging eloquence', because there is no abiding attachment to the Dharma expounded. This is 'prompt eloquence' among the seven eloquences; speaking immediately when speech is needed, it is unattached. 2. Uninterrupted knowledge: namely uninterrupted eloquence, meaning it is continuous and linked, never exhausted. 3. Non-deluded eloquence: namely swift eloquence, being clear about phenomena and noumenon with a mind free of delusion and darkness, so that speech is as swift as a hanging torrent. 4. Invariable eloquence: namely responsive eloquence, which has no divergence as it responds to the time and responds to the faculties. 5. Inerrant eloquence: namely error-free eloquence, for whenever one speaks it tallies with principle without flaw or error. 6. Immeasurable eloquence: namely eloquence rich in meaning and savor, for names, numbers, phenomena, and noumenon are all immeasurable. 7. Unsurpassed eloquence: namely the most supreme and wondrous eloquence in all the world, which possesses five virtues: (1) exceedingly deep like thunder; (2) clear and penetrating, heard from afar; (3) its sound sorrowful and elegant like the kalaviṅka; (4) able to cause sentient beings to revere and love it in their hearts; (5) those who hear it rejoice without satiation; possessing these five meanings, it is called unsurpassed. The above are the seven eloquences. 8. Untiring eloquence: universally urging the previous seven without fatigue. 9. Inviolable eloquence: possessing the previous general and specific \[eloquences\], nothing can subdue it or make it yield. Afterward, the inquiry and explanation begin from 'Why is this so?'. The inquiry first means: the Buddhas have the power to bestow and the compassion to do so universally, so why are the ten wisdoms bestowed solely on Dharmamati? Below it explains: Dharmamati has attained this samādhi, and as the Dharma is naturally thus, he receives the empowerment of the Buddhas. Third, physical empowerment begins from 'At that time': first, to cause him to increase in majesty; second, to cause him to arise \[from samādhi\]. Yet the three empowerments occur simultaneously, sequenced according to their meaning: following the flow of the preceding speech, oral empowerment is first; to cause him to arise from meditative concentration, physical empowerment is placed last. According to the Daśabhūmika-śāstra: 'In the sūtra, the Buddhas do not leave their original places, so going and staying are unobstructed. Their hands also do not extend, so lengthening and shortening are unobstructed. Simultaneously touching the crown of the head, the one and the many are unobstructed; hence it is extraordinary.' As for the necessity of touching the crown of the head, the Laṅkāvatāra-sūtra states: 'If anyone could expound the Dharma without being established by the Tathāgata's two kinds of divine power, there is no such place. The first is the divine power of speech from the body and face, which is the preceding oral empowerment. The second is the divine power of abhiṣeka (empowerment/consecration), which is wisdom consecrating the crown of the mind, and the hand touching the crown of the head.' That the crown of the head receives the touch is because he receives the honored power from above. The right hand is because what Dharmamati expounds accords with principle and the faculties \[of beings\], and the Buddhas accord with what Dharmamati expounds. Third, the section on emerging \[from samādhi\] begins from 'Bodhisattva Dharmamati', and is briefly due to four reasons: 1. because the matter of samādhi is finished; 2. because he has already attained superior power; 3. because the time for expounding has arrived; 4. because meditative concentration is without spoken words; each of these four explains the preceding in succession. > — English (machine translation) (machine translation) - [Previous: 17.37](https://indike.org/pramana/in.bauddha.taisho.1735.17.37) - [Next: 17.39](https://indike.org/pramana/in.bauddha.taisho.1735.17.39) - [Up: 17](https://indike.org/pramana/in.bauddha.taisho.1735.17) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.17.38) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.17.38](https://indike.org/pramana/in.bauddha.taisho.1735.17.38) · Pramāṇa