[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) › 26.9 # 大方廣佛華嚴經疏 26.9 大方廣佛華嚴經疏 26.9 - **Language:** Classical Chinese ### [26.9](https://indike.org/pramana/in.bauddha.taisho.1735.26.9) 第三「佛子」下正顯加相。於中三：初語業勸說以增辯、二意業冥加以益智、三身業摩頂以增威。今初口加，承語便故。文有十句，初總、餘別。總云說此法者，有二種力：一者他力，如經得佛護念故，此亦名果力，亦名增上緣力。二者自力，即下八句，亦名因位力，亦是因緣力。是故此法要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。下二別：一長無漏功德、二入總持智慧故在佛家。次二句無作淨法力，一離所淨障，謂無二障礙；二得所淨智，謂事理普照。後三顯身淨力，即三種盡：一二乘不同盡，謂雙集悲智，離於捨悲入寂過失故。二菩薩盡，謂離心意識，唯依大智法身境故。三者佛盡，無障礙智是佛法故。此是地前。有三盡者，一圓教普賢位融攝故。二約金剛幢內德位已極故。又前加所為中，住行但有十句，正口加中唯有一句。今並過前者，表位增故、隣於地故，多同《地經》。二「爾時」下意加中二：先正明加相、二「何以」下釋偏加所以。前中十句，初總、餘別。然此十句大同《地經》，唯五六前却，餘如彼次。後別中，一不著辯才，說法不斷，無留礙故。二堪辯才，以善淨堪智有四種，謂緣、法、作、成，故云分別句義。三任放辯才，說不待次言，辭不斷，處處隨意有忘名義，故云無礙法光，忘不隨意，則有礙故。四即第五不雜辯才。三種同智常現在前者，慧身平等知三相故，故彼云與遍至一切處智。五即第四能說辯才，有淨音故。六教出辯才，靜鑒雙流故。七不畏辯才，智不可壞，何有畏哉？或六七前却，思之。八即無量辯才，謂一切法智，隨順宣說修多羅等六種正見故。九即同化辯才，得一切佛無畏身等。三種教化隨所度者，顯示殊勝三業神變化故。次釋偏加。「及爾時」下身加，并第三金剛幢下起分，並如前後說。 > Third, from 'Son of the Buddha' downwards directly reveals the marks of empowerment. Therein are three: 1. the action of speech exhorting exposition to increase eloquence; 2. the action of mind secretly empowering to enhance wisdom; 3. the action of body rubbing the crown to augment majesty. Now, the first is verbal empowerment, following the flow of the words. The text has ten clauses, the first general, the rest specific. The general clause says that expounding this Dharma has two kinds of power: first, other-power, as the sūtra states 'attaining the Buddha's protective mindfulness', which is also called the power of the fruit, and also called the power of the sovereign condition (adhipati-pratyaya); second, self-power, namely the eight clauses below, which is also called the power of the causal station, and also the power of direct causes and conditions (hetu-pratyaya). Therefore, this Dharma requires the blending and integration of self and other, cause and fruit, intimate and distant, before it can be attained. Some say: among the eight of self-power, the first three clarify the power of the pure dharmas with activity. The first is general, meaning that since one already abides in the Buddha's family, by principle one ought to proclaim the Dharma to carry out the family's enterprise. The two below are specific: 1. increasing untainted merit; 2. entering the wisdom of dhāraṇī; therefore one is in the Buddha's family. The next two clauses are the power of the pure dharmas without activity: 1. freedom from the hindrances to be purified, meaning having no two obstructions; 2. attaining the purified wisdom, meaning universally illuminating phenomena and noumenon. The latter three reveal the power of bodily purity, namely the three kinds of exhaustion: 1. exhaustion distinct from the two vehicles, meaning gathering both compassion and wisdom, leaving behind the fault of abandoning compassion to enter tranquility; 2. the bodhisattva's exhaustion, meaning leaving behind mind, thought, and consciousness, relying solely on the sphere of the great wisdom dharmakāya; 3. the Buddha's exhaustion, because unobstructed wisdom is the Buddha's Dharma. This is prior to the stages. The reason there are three exhaustions is: 1. because of the perfect interpenetration of the Samantabhadra station of the Perfect Teaching; 2. because in terms of Vajradhvaja's internal virtues, the station is already ultimate. Furthermore, in the purpose of empowerment above, the Abodes and Practices had only ten clauses, and in the direct verbal empowerment there was only one clause; here both exceed the previous ones, showing that the station has advanced and borders on the Stages, thus largely agreeing with the \*Daśabhūmika Sūtra\*. 2. From 'at that time' downwards, within the mental empowerment there are two: first, directly clarifying the marks of empowerment; second, from 'why' downwards, explaining the reason for the special empowerment. In the former are ten clauses, the first general, the rest specific. However, these ten clauses largely agree with the \*Daśabhūmika Sūtra\*, only the fifth and sixth being transposed, the rest following its sequence. In the latter specific clauses: 1. unattached eloquence, expounding the Dharma without interruption, having no impediment; 2. capable eloquence, because completely pure capable wisdom has four kinds, namely conditions, dharmas, activity, and accomplishment, hence it says 'discriminating phrases and meanings'; 3. spontaneous eloquence, expounding without awaiting sequential words, expressions uninterrupted, everywhere following one's will without forgetting names or meanings, hence it says 'unobstructed light of Dharma', for if forgetting did not follow one's will, there would be obstruction; 4. is the fifth, unmixed eloquence: the three kinds of identical wisdom constantly appearing before one because the body of wisdom equally knows the three marks, hence that text says 'giving wisdom that universally reaches all places'; 5. is the fourth, able-to-speak eloquence, because of possessing a pure voice; 6. teaching-producing eloquence, because quietude and contemplation flow together; 7. fearless eloquence, because wisdom cannot be destroyed, what fear could there be? Or six and seven are transposed, which should be considered; 8. is immeasurable eloquence, meaning wisdom in all dharmas, expounding in accordance with the six kinds of right view such as the sūtras; 9. is identical-transformation eloquence, attaining the fearless body and so forth of all Buddhas: three kinds of teaching and transforming according with those to be crossed over, displaying the supernatural transformations of the superior three actions. Next, explaining the special empowerment. From 'and at that time' downwards, the bodily empowerment, together with the third, from 'Vajradhvaja' downwards, the Section on Arising, are both as explained before and after. > — English (machine translation) (machine translation) - [Previous: 26.8](https://indike.org/pramana/in.bauddha.taisho.1735.26.8) - [Next: 26.10](https://indike.org/pramana/in.bauddha.taisho.1735.26.10) - [Up: 26](https://indike.org/pramana/in.bauddha.taisho.1735.26) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.26.9) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.26.9](https://indike.org/pramana/in.bauddha.taisho.1735.26.9) · Pramāṇa