華嚴經探玄記 15.62

15.62

第三證分中，初五自利：一總謂佛果法界無障礙故，佛加令得，故云入也。下文云「一切諸佛所說皆入甚深法界。」餘四別顯，一深行、二廣願，此二自分，即是普賢法界行願，今既入此，故得成也。三順果、四現果，謂以佛果自嚴故也。後五利他德：一總，悲覆眾生，要令離垢故、令成淨行故、令得淨信故，云清淨也。餘四別顯：一量智、二理智、三總持、四辯說。何故不云入三昧？古釋：此則是入定。又古釋：果法已深，更入定顯，恐退信解，故不入定。復為法深故，審入法界。今更釋：此得加力，入於勝進佛果法界，令能說故。

In the third section, on realization: the first five concern the benefit of oneself. 1. A general [phrase]: because the Buddha-fruition dharmadhātu is without obstacle, the Buddha's empowerment caused him to attain it, hence it says 'entered.' Later the text says, 'All that is spoken by the buddhas enters the extremely profound dharmadhātu.' The remaining four specifically reveal: 1. Profound practice; 2. Vast vows. These two are his own stage, namely Samantabhadra's dharmadhātu practices and vows; having now entered this, they are thus accomplished. 3. Accordance with fruition; 4. Manifestation of fruition, meaning self-adornment with the Buddha-fruition. The latter five are the qualities of benefiting others: 1. A general [phrase]: compassionately covering sentient beings, having them depart from defilement, causing them to accomplish pure practices, and causing them to attain pure faith, hence it says 'pure.' The remaining four specifically reveal: 1. Wisdom of quantitative knowledge; 2. Wisdom of qualitative principle; 3. Dhāraṇī; 4. Eloquent exposition. Why does it not mention entering samādhi? An ancient explanation says: this itself is entering samādhi. Another ancient explanation says: the fruitional dharmas are already profound; if he were further to enter samādhi to reveal them, it was feared that [the assembly] would regress in faith and understanding, hence he did not enter samādhi. Furthermore, because the Dharma is profound, he carefully entered the dharmadhātu. Now I explain further: having received the power of empowerment, he entered the progressively superior Buddha-fruition dharmadhātu so that he would be able to speak.