大方廣佛華嚴經疏 26.8

26.8

第二「為令」下辨加所為，有二十二句，分二：前二十一別明所為、後一結為所屬。前中，初十標所成、後十一明所作。亦猶十地前十自利、後十利他。前中，初九內德；後一外加，謂得佛護持信等根故。前中，前八橫具諸德、後一豎繼不斷。從前所成，明記決斷故。前中，前七法體、後一大用。佛神力者，非神境通，〈離世間品〉神力、神通義有異故，通謂無擁，力謂幹能；通多就外，力多約內。就前七中，前六別明、後一總說。謂一門之中具於多門，總攝福智重重無盡，名普門法界故。就前六中，前五所具、後一離過。謂所具福智，不與二礙有漏相應故。前五中，前四智慧、後一福德。就智慧中，前三自分、後一勝進，住佛智故。就自分中，前二說教、後一入證。謂入緣起法界相，即自在智故。前中，無畏則於緣無懼，辯才常說不斷。上來從後襵疊已釋所成。二「以無量」下明其所作。於中，初一總，謂廣說故。後十別，於中初一約法；次三約位，一攝地前、二安地上、三照佛果；次三約修，一令開發十向大願、二令解實際、三令知迴向廣大與法界等；後三約人，一稱根令喜、二喜故學三世佛迴向、三救護一切眾生故不斷佛種。後一總結所屬者，謂若說十向，前益皆成，故加所為即說所為。六相融攝，如理應思。然約行布，地約說地，此為迴向，故與下不同。況彼義皆次第，今復反此。

Second, from 'in order to enable' downwards is discerning the purpose of the empowerment, which has twenty-two clauses, divided into two: the first twenty-one separately clarify the purposes, and the final one concludes what they belong to. In the former, the first ten indicate what is accomplished, and the latter eleven clarify what is enacted. This is also like the Ten Stages, where the first ten are self-benefit and the latter ten are benefiting others. In the former, the first nine are internal virtues; the latter one is external empowerment, meaning the attainment of the Buddha's protection and upholding of the faculties of faith and so forth. In the former, the first eight horizontally possess all virtues; the latter one vertically continues without interruption, because from what was previously accomplished, one clearly remembers and decisively resolves. In the former, the first seven are the essence of the Dharma; the latter one is the great function. 'The Buddha's spiritual power' is not the supernatural power of the sphere of psychic power, because in the 'Chapter on Leaving the World' the meanings of spiritual power and psychic power differ: psychic power means unobstructedness, and power means capability; psychic power mostly pertains to the external, while power mostly concerns the internal. Within the first seven, the first six are separately clarified, and the latter one is a general statement: namely, within one gate multiple gates are complete, universally gathering merit and wisdom layer upon layer inexhaustibly, hence called the 'universal-gate dharmadhātu'. Within the first six, the first five are what is possessed, and the latter one is freedom from faults, meaning that the possessed merit and wisdom do not correspond with the two obstructions and defilements. Within the first five, the first four are wisdom, and the latter one is merit. Within wisdom, the first three are one's own share, and the latter one is superior advancement, because of abiding in the Buddha's wisdom. Within one's own share, the first two are expounding the teaching, and the latter one is entering realization: namely, entering the marks of the dharmadhātu of pratītyasamutpāda is sovereign wisdom. Within the former, fearlessness means having no fear regarding conditions, and eloquence means speaking constantly without interruption. Up to this point, unfolding backwards has already explained what is accomplished. 2. From 'with immeasurable' downwards clarifies what is enacted. Therein, the first one is general, meaning expounding extensively. The latter ten are specific; therein, the first one concerns the Dharma; the next three concern the stations: (1) gathering those prior to the stages, (2) establishing those on the stages, (3) illuminating the Buddha fruit; the next three concern cultivation: (1) causing the development of the great vows of the ten dedications, (2) causing understanding of the limit of reality, (3) causing knowledge that pariṇāmanā is vast and equal to the dharmadhātu; the latter three concern persons: (1) according with faculties to bring about joy, (2) because of joy, training in the pariṇāmanā of the Buddhas of the three periods, (3) because of rescuing and protecting all sentient beings, not severing the lineage of the Buddhas. The final one which generally concludes what they belong to means that if one expounds the ten dedications, the aforementioned benefits are all accomplished; hence the purpose of empowerment is precisely the purpose of expounding. The perfect interpenetration of the six marks should be contemplated in accordance with principle. However, in terms of the progressive arrangement of practices, the Stages chapter concerns expounding the stages, while this is for pariṇāmanā, so it differs from what is below. Moreover, those meanings are all sequential, while here it is conversely the opposite.