大方廣佛華嚴經疏 26.7

26.7

第二「入是」下加分，有三：一總顯能加、二辨加所為、三正顯加相。今初，有二：一明佛現、二明讚善。今初，有五：一標所因，謂入是三昧已，故〈十住〉中云以三昧力；二「十方」下佛來近遠、三「有十」下佛數多少，上二顯位過行，故云十萬；四「皆同」下顯佛名同；五「而現」下正明佛至。餘如前說。二「咸稱讚」下明佛讚善。於中，初標稱善、次別歎得定、後顯得定所因。先別顯五因：一伴佛神力、二主佛宿願、三主佛現威、四說者智淨、五聽者善根。十住無聽者，善根。十行缺說者，自力。此則具二，理應遍具而影略者，表住初自悟，行則捨己利他，今則悲兼自他，俱無障礙故也。所以要此五力者，因果主伴皆具足故。謂法因久遠，願遂將化，故主伴加威。非器不傳，明因主自力。非感不應，顯因伴善根。餘之差當，如第三會。後「令汝」下結前生後。

Second, from 'having entered this' downwards is the Section on Empowerment, which has three parts: 1. generally revealing the empowerers; 2. discerning the purpose of the empowerment; 3. directly revealing the marks of empowerment. Now, the first has two: 1. clarifying the Buddhas' manifestation; 2. clarifying the praise of excellence. The first of these has five: 1. indicating the cause, namely, 'having entered this samādhi,' hence in the 'Ten Abodes' it says 'through the power of samādhi'; 2. from 'the ten directions' downwards, the proximity or distance of the Buddhas' arrival; 3. from 'there were ten' downwards, the quantity of the Buddhas, the above two showing that the station surpasses [previous] practices, hence it says 'a hundred thousand'; 4. from 'all identical' downwards, showing that the Buddhas' names are the same; 5. from 'and manifested' downwards, directly clarifying the arrival of the Buddhas. The rest is as explained before. 2. From 'all praised' downwards, clarifying the Buddhas' praise of excellence. Therein, first indicating the praise of excellence; next separately praising the attainment of concentration; finally revealing the cause of attaining concentration. First, separately revealing the five causes: (1) the spiritual power of the assistant Buddhas; (2) the past vows of the principal Buddha; (3) the present majesty of the principal Buddha; (4) the pure wisdom of the speaker; (5) the roots of goodness of the listeners. The Ten Abodes lacked the listeners' roots of goodness. The Ten Practices lacked the speaker's own power. Here both are complete; by principle they should be universally complete, but their omission [in earlier chapters] signifies that at the beginning of the Abodes there is self-awakening, in the Practices there is giving up oneself to benefit others, and now compassion embraces both self and other, both being unobstructed. The reason these five powers are required is that cause and fruit, principal and assistant, are all fully complete. That is, the cause of the Dharma being long-standing and the vows on the verge of transforming [beings], the principal and assistants add their majesty. If one is not a fit vessel, it is not transmitted, clarifying the cause from the principal's own power. If there is no resonance, there is no response, showing the cause from the assistants' roots of goodness. The rest of the correspondences are as in the Third Assembly. Finally, from 'enable you' downwards, it concludes the preceding and introduces the following.