大方廣佛華嚴經疏 1.18

1.18

十利今後者，既等有其分，故廣利無邊。此亦二種：一利今，即佛在當機；二利後，即今之見聞。〈發心品〉云「我等諸佛護持此法，令未來世一切菩薩未曾聞者皆悉得聞。」此益復二：一令得見聞為堅種故。〈出現品〉云「如人食少金剛，終竟不消」等。二令起行成證入故出現。又云「設有菩薩，無量百千億那由他劫，行六波羅蜜，修習種種菩提分法，若未聞此如來不思議大威德法門，或時聞已不信不解、不順不入，不得名為真實菩薩，以不能生如來家故。若聞此法信解隨順悟入，當知此人生如來家，乃至深入如來無量境界。」良以有作之修，多劫終成敗壞；無心體極，一念便契佛家。〈賢首品〉云「十剎塵數如來所，悉皆承事盡一劫。若於此品能誦持，其福最勝過於彼」等。又此利益，別對前九，成十種益，謂：一聞法爾，則知常遍，成見聞益；二聞本行，願學佛發興，成發心益；三聞機感，知法由善起，成造修益；四聞為本，知其義圓，成頓得益；五聞果德，則信樂願齊，成滅障益；六聞位，期心證入，成攝位益；七聞行，發意修行，成起行益；八聞法，決須解了，成稱性益；九聞因，知一切皆同，成轉利益；十總具前九，成速證益，故前九因皆為今益。亦可前一一門皆成十益，可以意得。因上十義，故此教興。〈發心品〉中有十所因，彼云「以佛神力故、世尊本願力故」等因緣相參。對會因緣，可以意得。

Tenth, benefiting the present and the future: since they equally share in it, the broad benefit is boundless. This also has two kinds: first, benefiting the present, namely those present before the Buddha; second, benefiting the future, namely those who see and hear it now. The 'Arousing the Mind' chapter states: 'We, the Buddhas, protect and maintain this Dharma, so that all bodhisattvas of future ages who have never heard it shall hear it.' This benefit again has two aspects: first, causing them to see and hear it to serve as an indestructible seed. The 'Manifestation' chapter says: 'Like a person eating a tiny piece of vajra, in the end it never digests,' and so forth. Second, causing them to initiate practice, achieve realization, and enter. The 'Manifestation' chapter also says: 'Suppose there is a bodhisattva who, for immeasurable hundreds of thousands of koṭis of nayutas of kalpas, practices the six pāramitās and cultivates various factors of bodhi; yet if they have not heard this inconceivable, greatly majestic Dharma-gate of the Tathāgata, or having heard it, do not believe, understand, accord, or enter, they cannot be called a true bodhisattva, because they cannot be born into the Tathāgata's family. If they hear this Dharma, believe and understand, accord with, and awaken to and enter it, one should know that this person is born into the Tathāgata's family, and will go on to enter deeply into the Tathāgata's immeasurable realm.' Indeed, deliberate cultivation across many kalpas ultimately results in decay; without mind, embodying the ultimate, in a single thought one accords with the Buddha's family. The 'Bhadraśrī' chapter says: 'If one served Tathāgatas equal in number to the dust motes of ten lands for an entire kalpa, yet can recite and hold this chapter, their merit would surpass that,' and so forth. Furthermore, this benefit, when specifically paired with the preceding nine, forms ten kinds of benefit: first, hearing of nature-as-such, one knows it is constant and pervasive, accomplishing the benefit of seeing and hearing; second, hearing of fundamental practice, one vows to emulate the Buddha's arising, accomplishing the benefit of arousing the mind; third, hearing of capacity and resonance, one knows that the Dharma arises from goodness, accomplishing the benefit of cultivating practice; fourth, hearing that it is the foundation, one knows its meaning is complete, accomplishing the benefit of sudden attainment; fifth, hearing of the fruit's virtues, faith, joy, and aspiration align, accomplishing the benefit of eradicating hindrances; sixth, hearing of the stations, one aspires to realize them, accomplishing the benefit of subsuming the stations; seventh, hearing of practice, one resolves to cultivate, accomplishing the benefit of initiating practice; eighth, hearing of the Dharma, one must definitively comprehend it, accomplishing the benefit of matching the nature; ninth, hearing of the cause, one knows all are identical, accomplishing the benefit of transforming benefit; tenth, fully possessing the preceding nine, one accomplishes the benefit of swift realization. Therefore, the preceding nine causes all become the present benefits. It can also be understood that each of the previous gates accomplishes all ten benefits. It was due to the ten meanings above that this teaching arose. In the 'Arousing the Mind' chapter there are ten causal conditions, which say: 'By the Buddha's spiritual power, by the Bhagavat's fundamental vow-power,' and so forth, where causes and conditions interlace. By collating these causes and conditions, one can understand the meaning.