華嚴經探玄記 4.75

4.75

第二答，中二：先歎問、二通答。前中多饒益是授因行、多安隱是令得果，此二標也。慧利，釋初也。安樂，釋後也。又釋：初益成出世因果、後「哀愍」下令益人天因果。又《佛地論》第七云「令修善因名利益，令得樂果名安樂。又令離惡名利益，令其攝善名安樂。又拔其苦名利益，施與樂名安樂。此世他世、世出世等，應知亦爾。」二通答，中三：初標意答、二偈頌答、三結益相。初中二：先舉意總標，謂成熟身口意，是以願淨三業也。「能得」下明所得益相。二「於佛」下釋成三業得妙功德，於中二：初明自分因行，於中三：初明意業勝德；二「去來」下明語業勝德，於中初總辨、二不捨眾生者明法輪應機、三明達實相者法輪應理、四斷惡者法輪離過、五具善者法輪具德滿；三「色像」下明身業勝德。第二勝進果行中，初具種智、二於法無礙、三辨定德。佛為第一，簡異佛故，云第二也。

Second, the answer, which has two: first, praising the question; second, providing a general answer. In the former, 'much benefit' refers to bestowing causal practice, and 'much peace' refers to causing them to obtain the fruit; these two are the headings. 'Wisdom and benefit' explains the former. 'Peace and bliss' explains the latter. Another explanation: the former benefit accomplishes supramundane cause and fruit; after 'compassion', it causes benefit to human and heavenly cause and fruit. Furthermore, the seventh fascicle of the Buddhabhūmi-śāstra says: 'Causing them to cultivate wholesome causes is called benefit, and causing them to obtain joyful fruits is called peace and bliss. Again, causing them to leave evil is called benefit, and causing them to gather the wholesome is called peace and bliss. Again, pulling them out of suffering is called benefit, and giving them bliss is called peace and bliss. In this world and other worlds, mundane and supramundane, it should be understood as likewise.' Second, the general answer, which has three: first, stating the intention to answer; second, answering in verses; third, concluding with the characteristics of benefit. In the first, there are two: first, raising the intention as a general heading, meaning maturing body, speech, and mind, which is using vows to purify the three karmas. From 'able to obtain' onward explains the characteristics of the benefit obtained. Second, from 'regarding the Buddha' onward explains the accomplishment of the three karmas obtaining wondrous merit, in which there are two: first, explaining one's own sphere of causal practice, in which there are three: first, explaining the superior virtue of mental karma; second, from 'past and future' onward explains the superior virtue of verbal karma, in which, first, generally discerning; second, 'not abandoning sentient beings' explains the dharmacakra responding to capacities; third, 'clearly penetrating the true mark' is the dharmacakra responding to principle; fourth, 'severing evil' is the dharmacakra free from fault; fifth, 'possessing goodness' is the dharmacakra fully complete in virtues; third, from 'forms and likenesses' onward explains the superior virtue of bodily karma. In the second, superior progressing resultant practice, first, possessing sarvākārajñatā; second, unhindered in the Dharma; third, discerning the virtue of concentration. The Buddha is foremost; to distinguish from the Buddha, it is called the second.