華嚴略疏卷第三 3.23

3.23

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.