大方廣佛華嚴經隨疏演義鈔 5.16

5.16

第十依能加者，亦二：先總明大意、後「然若佛」下別釋所以。今初，先立理、後指陳。前中，借《尚書》意故。彼第四云「民罔常懷，懷之有仁。鬼神無常享，享于克誠。」「心冥至極」下，指陳也。以入定契理，故佛加耳。故下文中「以三昧力故，感十方諸佛現前」等。別釋中四：一總彰有無、二「所以加者」下出加所以、三「若爾僧祇隨好」下釋通妨難、四「加有」下就類彰別。二中，先徵、後釋。釋有三意。疏「欲顯諸佛同加即同說故」者，即第一意。若佛自說，即不可言加，即但名自說耳。今由同加皆與智勸說，則顯同說也。疏「一說一切說故」者，第二意也。上顯通方之法，此顯圓融之教。然一經中總具四句，今但舉一，以順同加義故。言四句者，一者一說，如〈僧祇〉等。二者一說一切說，如向所明。三者一切說是一說，如一切處文殊遍周法界同聲說偈，顯法無異故。四者一切說是一切說，如十方來證皆自敘云：「我等諸佛亦如是說。」餘三不順同加，故疏不明耳。疏「亦顯果海」下，第三意也。佛表果海，菩薩表因故。故《十地經》云「此處難宣示，我今說少分。」論經云一分，論釋云果分不可說，但說因分，因分於果分為一分耳。

Tenth, relying on those capable of conferring empowerment (adhisthāna). This also has two parts: first, a general explanation of the main purport; second, from 'However, if the Buddha...' downward, a specific explanation of the reasons. In the first part, it first establishes the principle and then points it out. In the former, it borrows the sense of the Classic of Documents: chapter 4 of that text says, 'The people have no constant devotion; they are devoted to benevolence. The spirits have no constant enjoyment; they enjoy true sincerity.' From 'The mind merges with the ultimate limit' downward, it points this out: because entering samādhi tallies with the principle, the Buddhas confer empowerment. Hence the text below states: 'By the power of samādhi, one stimulates the Buddhas of the ten directions to manifest before oneself,' and so on. In the specific explanation, there are four points: 1. generally revealing presence and absence; 2. from 'The reason empowerment is conferred...' downward, stating the reasons for conferring empowerment; 3. from 'If so, then as for the Saṃkhya and the marks...' downward, resolving objections; 4. from 'Empowerment has...' downward, distinguishing the types according to category. In the second point, it first raises a question and then explains. The explanation has three meanings. When the commentary says, 'In order to reveal that the Buddhas' identical empowerment is just their identical preaching,' this is the first meaning. If the Buddha preached it himself, one could not speak of empowerment; it would only be called his own preaching. Now, because they identically confer empowerment, all granting cognition and exhorting speech, this reveals identical preaching. When the commentary says, 'One preaching is all preaching,' this is the second meaning. The former revealed the pervasive method; this reveals the consummate teaching. However, a single sūtra possesses four propositions in all, but it now mentions only one to accord with the meaning of identical empowerment. As for the four propositions: 1. one speaks, as in the 'Saṃkhya' [chapter], etc.; 2. one speaking is all speaking, as just explained; 3. all speaking is one speaking, as when Mañjuśrī in all places everywhere throughout the dharmadhātu speaks verses with one voice, revealing the non-duality of phenomena; 4. all speaking is all speaking, as when those arriving from the ten directions to bear witness all declare: 'We Buddhas also preach in this way.' The other three do not accord with identical empowerment, so the commentary does not explain them. When the commentary says, 'It also reveals that the ocean of the result...', this is the third meaning. This is because the Buddha represents the ocean of the result and the bodhisattvas represent the cause. Hence the Daśabhūmika-sūtra says: 'This place is difficult to proclaim; I now speak a small part.' The Śāstra on the Sūtra says 'one part'; the commentary explains that the fruition-part is ineffable and only the causal-part is spoken, and the causal-part is one part in relation to the fruition-part.