大方廣佛華嚴經疏 26.9

26.9

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.