大方廣佛華嚴經隨疏演義鈔 54.4

54.4

疏「後與無礙」下，釋別句。於中有四：一總顯別句不通色身。二「所加通三」下，解妨難。謂有難云：上云口加增辯、意加益智、身加增威，今何意加而增身威？此即難前身勝，故為此答。亦是此釋云：如實意者，能加則局、所加則通，故隨一業皆加三業。今此意加故益身勝，由意得智便說無礙，即益口也。三「在心名智」下，會論同經，正顯所加通加口義。四「一與不著」下，隨文別釋。九中，前八與其自在說智，後一與其殊勝化業。前中相從攝為三對：初二句一對，前句說能、後句能說智，令知世法。次三句為一對，初句說能、後二句能說智。於中，前句方便智、後句了理智。後三句為一對，前二句說能、後一句說智，令知教法。然案文影略，故為此判。實則智能皆通諸句，故總名與智。已總科判，今當別釋。

Regarding the Commentary's phrase 'The subsequent [clauses], bestowing unimpeded...': it explains the specific clauses. Therein are four parts: First, generally showing that the specific clauses do not apply to the physical body. Second, from 'What is empowered extends to the three [karmas]' onward, it resolves an objection. That is, an objection states: 'Above it was said that verbal empowerment increases eloquence, mental empowerment augments cognition, and physical empowerment increases majesty; why now does mental empowerment increase physical majesty?' This objects to the aforementioned superiority of the body, and hence this answer is given. This explanation also states: according to the true intent, the empowering [agent] is restricted, while what is empowered is comprehensive; therefore, any single karma empowers all three karmas. Here, this mental empowerment augments the superiority of the body, and because cognition is obtained from the mind, he then speaks without impediment, which augments speech. Third, from 'In the mind it is called cognition' onward, it harmonizes the treatise with the sūtra, directly showing that what is empowered universally includes speech. Fourth, from 'The first is bestowing unattached...' onward, it explains specifically following the text. Among the nine, the first eight bestow the cognition of sovereign speech, and the last one bestows the sublime activity of transformation. Among the former, they are grouped correlatively into three pairs: the first two clauses form one pair—the first clause is the capacity of speech, and the second clause is the cognition capable of speech, enabling knowledge of worldly phenomena. The next three clauses form one pair—the first clause is the capacity of speech, and the subsequent two clauses are the cognition capable of speech; within these, the former is expedient cognition (upāya-jñāna) and the latter is cognition discerning reality. The final three clauses form one pair—the first two clauses are the capacity of speech, and the last clause is cognition, enabling knowledge of the Dharma of teaching. However, based on the text, it is abbreviated and implied, hence this classification was made. In reality, both cognition and capacity extend throughout all clauses; therefore, it is generally named 'bestowing cognition.' Having made the general outline, we shall now explain them individually.