大方廣佛華嚴經隨疏演義鈔 5.16

5.16

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.