大方廣佛華嚴經疏 31.25

31.25

Second, from 'For what reason' onward, it explains the reason for empowering him alone, in order to show that his own power was capable of receiving the empowerment. That it explains it solely with respect to mental karma is because mind is the root. First, the inquiry means: if the compassionate power of the Buddhas were lacking in any respect, it might be permissible to empower him alone; but since they have the power to grant it and the compassion to be universal, why did they uniquely bestow the above ten upon Vajragarbha and not upon the others? Below, it explains with ten phrases: the first is general, the rest are particular. The general [phrase] clarifies that having attained this samādhi, in the principle of things it was proper to empower him alone; Vajragarbha had attained this, while the others had not. Why did he attain this samādhi? In the particular revelation below there are two causes: first, it was brought about by his original vow, which is revealed in the first phrase; second, from 'well-purifying' onward, because of the virtues gathered by the body of samādhi. Furthermore, there are eight kinds of purity based on benefiting oneself and benefiting others: the first four benefit oneself, and the latter four benefit others. (1) Well-purifying the profound mind is causal purity: faith and delight reach the utmost and are able to advance toward the bodhisattva stages. Because all are completely purified, it says 'well-purifying.' This one is the root of all practices, hence called 'cause.' The next three clarify the virtues of practice for one's own benefit: (2) is wisdom purity: advancing to the end of the bodhisattva stages, the contemplation of tathatā in the path of cultivation is full like the solar disk, universally illuminating the dharmadhātu; hence this is the virtue of wisdom. (3) The body turning pure: in life after life becoming increasingly superior, accumulating the merit that aids the path. (4) Purity of mind's subduing: skillfully severing the habit-energies of afflictions, hence called 'cultivating and regulating'; this is the virtue of eradication. The above three also constitute realization, auxiliary conditions, and non-abiding. In the latter four of benefiting others: (5) purity of hearing and gathering: being able to hear and retain the Buddha's Dharma, thus serving as a vessel of the Dharma; this is the skillful means for benefiting others. The remaining three are the substance of the practice of benefiting others, namely the karmas of body, speech, and mind. (6) Purity of supernatural faculties: inducing faith and understanding in beings through supreme supernatural faculties. (7) Purity of eloquence: through the power of dhāraṇī, subsuming all words and phrases within a single syllable, without contradiction between before and after, hence free from error. (8) Purity of freedom from pride: although transforming sentient beings, he seals them with the seal of real wisdom without contradicting the dharmadhātu, hence having no pride in transforming them. Among the above eight phrases, the first four are causes of self-benefit: (1) cause of vigor, (2) cause of non-forgetfulness, (3) cause of strength, (4) cause of being unstained by that. They correspond in order to the previous four phrases, meaning that from the profound mind one is able to arouse practice, and so forth. The latter four are causes of benefiting others: (5) is the cause of cutting off doubts, because of knowing the Dharma; (6) is the cause of reverence, because causing them to believe and enter through supernatural powers; (7) is the cause of turning the principle of Dharma, because when the Dharma is on the verge of ruin, one relies on reciting and retaining the teachings of other Honoured Ones; (8) is the cause of instruction leading to deliverance, the treatise saying: 'One who transforms in this way attains self-benefit without forgetting.' The meaning here is: if one grasps marks when transforming, sealing them with the dharmadhātu ensures that self-benefit is not forgotten, and one is then able to attain deliverance. Third, empowerment of body: increasing majesty to cause him to arise. Saying that 'each extended' [their hands]: extending without leaving their original place, which is the non-obstruction of extension and brevity. All Buddhas stroke him, hence it says 'each extended,' which is the non-obstruction of the one and the many; this is the supernatural power of fulfillment of intention among the four supernatural powers. The remaining meanings are as explained previously in the third assembly.