大方廣佛華嚴經疏 26.8

26.8

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.