大方廣佛華嚴經隨疏演義鈔 53.27

53.27

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.