大方廣佛華嚴經疏 17.38

17.38

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.