華嚴經探玄記 11.18

11.18

第九願中，所求行中有二：先明不退輪行菩薩行、後「身口」下明不空行菩薩行。前中謂身等三輪，是起行所依，故名為乘。成行必然，故名不退。二不空中亦二：一作業、二利益。前中亦二：先一句總明三業不空、二「眾生」下別顯不空。先明身業所作必定不空，謂令見者無不得法故，云眾生見者等。二明口業所作必定不空，謂口宣實教物生真智故，云聞我音等。三明意業不空，以內心具德令物念見，心喜入法離惑除障。二利益中二：一如藥樹王遍治諸苦，非獨治病故。論云「對治種種苦」。二如如意寶多治貧病，兼亦通餘，經略無此句。言為得如是者，總結所求可知。

In the ninth vow, within the practices sought, there are two parts: first, explaining the bodhisattva practice of non-retrogressing wheel-practice; second, from "body and speech" onward, explaining the bodhisattva practice of non-vacuous action. In the first part, the three wheels of body and so forth are that upon which the arising of practice relies; hence they are called vehicles. Because the fulfillment of practice is inevitable, they are called non-retrogressing. In the second, non-vacuous action, there are also two parts: first, performing actions; second, bringing benefit. In the first part, there are also two: first, one clause generally explaining that the three karmas are not vacuous; second, from "sentient beings" onward, specifically showing non-vacuity. First, it explains that what is performed by bodily karma is definitely not vacuous, meaning causing those who see it to unfailingly attain the Dharma; hence it says "sentient beings who see [me]," and so on. Second, it explains that what is performed by verbal karma is definitely not vacuous, meaning that speech proclaims true teachings and causes beings to generate genuine wisdom; hence it says "hearing my voice," and so on. Third, it explains that mental karma is not vacuous: because the internal mind possesses virtues, it causes beings to be mindful upon seeing, their minds rejoicing as they enter the Dharma, abandoning delusion, and eliminating hindrances. In the second, bringing benefit, there are two: first, like the king of medicinal trees completely curing all sufferings, not merely healing illness; hence the treatise says "counteracting various sufferings." Second, like a wish-fulfilling jewel curing mostly poverty and sickness while also extending to the rest; the sūtra omits this clause. The words "in order to attain such" are a general conclusion of what is sought, as can be known.