華嚴略疏卷第三 3.23

3.23

雲臺中有二長行及七偈半。長行身加偈明口加。身加中有二身八業。初業者。一覺業相光是。二因業阿僧祇是。三捲舒業普照是。四止業三惡是。五降伏業大本中無。六敬業悉照已下是。七示現業遍照是。八請業時諸是。二身者。一流星身悉照一切是。二日輪身大光明臺是。先以意加今己身加說偈已下口加也。此正有十一行半。論本有二十行。廣略有異耳。佛不捨本誓。大悲之極故加勸也。雲臺者表合潤高顯之端也。口加有七偈半。中有五句。初二偈顯能加。次一偈加之所為。略開三義也。次二偈聞法有三時利益。次半偈不聞有損。後二偈開後三義前開三義諸地地體也。所行淨地行義差別者地相也。聞益二行中有三。初半明聞時益。次半行修行時益。次一行轉生時益。開後三義中入地行勢力者果也。觀法者滿也。此略開六義。依論口加有四。初一行半顯能加者。謂佛世尊法王成就四種勝故。一自在勝。二力勝。三眷屬勝。四性勝。無等等者。佛法眾生無與等者。故曰無等等者。此彼法身等故。二次有半行顯加之所為。三次有三行顯說法利他有三時益。次有兩行明修三漸次入勢力是二觀漸次法是三修行漸次次第修行是也。

Within [the section on] the cloud-pedestal, there are two prose passages and seven and a half verses. The prose clarifies bodily empowerment, while the verses clarify vocal empowerment. Within bodily empowerment, there are two bodies and eight activities. As for the first, the activities: (1) the activity of awakening is [the phrase] 'marks and light'; (2) the activity of the cause is 'asaṃkhyeya'; (3) the activity of unfurling and rolling up is 'illuminating everywhere'; (4) the activity of stopping is 'the three bad [destinies]'; (5) the activity of subduing is not present in the larger recension; (6) the activity of veneration is from 'illuminating all' onward; (7) the activity of manifesting is 'shining universally'; (8) the activity of entreating is 'at that time, all'. As for the two bodies: (1) the meteor-body is 'illuminating all'; (2) the sun-disc body is 'great radiance pedestal'. Having previously empowered by mind, now [the Buddha] empowers by his own body, and from 'spoke a verse' onward is the vocal empowerment. This strictly has eleven and a half lines; the text of the treatise has twenty lines; the difference is merely one of brevity versus expansiveness. The Buddha does not abandon his original vow; out of the utmost great compassion he therefore empowers and exhorts. The 'cloud-pedestal' symbolizes the beginning of combined moisture and lofty manifestation. Vocal empowerment has seven and a half verses, containing five clauses: the first two verses reveal the empowering one; the next verse reveals the purpose of the empowerment, briefly opening three meanings; the next two verses state that hearing the Dharma has benefit across three times; the next half-verse states that not hearing entails loss; the final two verses open the latter three meanings. The previously opened three meanings are the essence of the grounds among the various grounds; 'purification of the practice of the grounds in distinct meanings' is the characteristic of the grounds. In the two lines on the benefit of hearing, there are three: the first half explains the benefit at the time of hearing; the next half-line explains the benefit at the time of practice; the next line explains the benefit at the time of rebirth. In opening the latter three meanings: 'the power of the practice of entering the grounds' is the fruition; 'contemplating the Dharma' is the completion. This briefly opens six meanings. According to the treatise, vocal empowerment has four [parts]: the first line and a half reveals the empowering one, meaning that the Buddha Bhagavat, the Dharma King, accomplishes four kinds of pre-eminence: (1) pre-eminence of mastery, (2) pre-eminence of power, (3) pre-eminence of retinue, (4) pre-eminence of nature. 'Incomparable' (asamasama): among the Buddha's dharmas and sentient beings, none can equal him; hence he is called 'incomparable', for his dharmakāya and theirs are equal. Next, half a line reveals the purpose of empowerment. Next, three lines reveal that expounding the Dharma to benefit others has benefit across three times. Next, two lines clarify cultivating the three gradations: 'entering power' is the first; 'gradual contemplation of the Dharma' is the second; 'gradually cultivating the practice in sequence' is the third.