大方廣佛華嚴經隨疏演義鈔 53.27

53.27

疏「第六正顯加相」等者，疏文有三：一引論生起。「何故加」，結前。「云何加」，生後。言云何者，謂加相云何。二「加相有三」下，辨加相。言「約別說」者，謂以身加身、以口加口等。言「如實說者能加則局」者，謂能加隨舉一業即加，所加三業故。三「承前語便」下，辨加次第。於中二：先辨諸佛加，次第可知；後「若約舍那」下，辨本師。次第意加，即承佛神力，入菩薩大智慧光明三昧。「次身光照觸」等者，即下如來加請文中，放眉間光照十方竟，云「又照十方一切世界，一切諸佛所加說法菩薩金剛藏之身」是。「後雲臺」下口加者，時光臺中以諸佛威神力故，而說頌言「佛無等等如虛空，十力無量勝功德，人間最勝世中上，釋師子法加於彼」是也。言「令演」者，彼次偈云「佛子當承諸佛，力開此法王最勝藏，諸地廣智勝妙行，以佛威神分別說。」即其文也。謂即先須冥加，次放光成臺，後方得臺中勸說，云亦義次第。疏「總中令以樂說辯」等者，謂以樂說為能說，說十地之法義故。經云「辯說，說必有詞。其所說中，名相差別即是法義。」論以名相釋於差別。亦可在口為辯，辯通四辯也。「不違」已下，釋善巧字。疏「自他因緣方有說故」者，自力為因、他力為緣故。

Regarding the commentary's statement, 'Sixth, directly revealing the characteristics of the empowerment', and so forth: the text of the commentary has three parts. 1. Citing the treatise to introduce the topic. 'Why is there empowerment?' concludes what came before. 'How does empowerment occur?' introduces what follows. Saying 'how' means what the characteristics of the empowerment are. 2. From 'The characteristics of empowerment are threefold' onward, it distinguishes the characteristics of empowerment. Saying 'explained according to distinction' means empowering the body with the body, empowering speech with speech, and so forth. Saying 'truly speaking, what empowers is restricted' means that whichever single karma is exerted by what empowers, it empowers all three karmas of the one who is empowered. 3. From 'taking advantage of the previous remark' onward, it distinguishes the sequence of empowerment. Within this there are two parts: first, distinguishing the empowerment by the Buddhas, whose sequence is evident; second, from 'if in terms of Vairocana' onward, distinguishing the fundamental teacher. The sequence of mental empowerment means relying on the Buddha's spiritual power to enter the bodhisattva's samādhi of the radiance of great wisdom. 'Next, the physical light shines upon and touches', and so forth: this refers to the passage below on the Tathāgata's empowerment and request, where after emitting light from between his eyebrows to illuminate the ten directions, it says: 'It also illuminated throughout all worlds in the ten directions the body of the bodhisattva Vajragarbha who was empowered by all Buddhas to preach the Dharma.' That is it. 'Afterward, the cloud-dais' onward refers to verbal empowerment: at that time, from within the dais of light, by the awesome spiritual power of the Buddhas, verses were spoken: 'The Buddha is peerless, like space, possessing ten powers and immeasurable superior virtues, supreme among humans and highest in the world; the Śākya lion empowers him with the Dharma.' That is it. Saying 'causing him to expound': the subsequent verse there says: 'Disciples of the Buddha, you should rely on the power of the Buddhas to open this supreme treasury of the Dharma King, and by the awesome spiritual power of the Buddha, explain analytically the vast wisdom and superior, wondrous practices of the grounds.' This is that text. That is to say, there must first be hidden empowerment; next, light is emitted to form a dais; and afterward, from within the dais, there is an exhortation to speak; this is also the sequence of meaning. Regarding the commentary's statement, 'in the summary, causing him to use delight in speech eloquence', and so forth: this means taking delight in speech as the capacity to expound, because it expounds the Dharma and meaning of the ten grounds. The sūtra says: 'Eloquently expound; expounding must have words. In what is expounded, the differences of names and characteristics are precisely the Dharma and meaning.' The treatise explains differences by means of names and characteristics. It may also reside in the mouth as eloquence; eloquence pervades the four kinds of eloquence. From 'not contravening' onward, it explains the term 'skilful'. Regarding the commentary's statement, 'there is expounding only when there are causes and conditions of self and other': this is because one's own power serves as the cause, and the other's power serves as the condition.