大方廣佛華嚴經疏 26.7

26.7

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.