大方廣佛華嚴經疏 10.25

10.25

二「普賢」下，大眾得益。初標益時分，亦是得益所由；後「其諸」下，正明得益，減數說九。初五得菩薩法門，句各一義，皆以前定含此諸義故。又此五句後後成前前。後四得佛果法，即如來三業：一得照藏身之實智；二得藏身力用之權智；三身毛現剎；四應垂八相義兼口轉，亦以藏身含此義故。普賢出定他人益者，感應道交故。如春萌芽陽氣久滿，東風一拂眾蘂齊敷。諸菩薩眾，積善以深久同行願，纔觀勝境萬德頓圓、冥顯雙資，于何不可？二「如此」下，類通可知。

Second, from "Samantabhadra" onward, the great assembly obtains benefits. First, it marks the time of benefit, which is also the cause of obtaining benefit; subsequently, from "those [bodhisattvas]" onward, it directly clarifies the obtaining of benefit, stating nine by reduction of the number. The first five obtain bodhisattva dharma-gates, with each line having one meaning, all because the preceding samādhi contains these various meanings. Moreover, these five lines sequentially fulfill the preceding ones. The latter four obtain the fruits of buddhahood, which are the three karmas of the Tathāgata: 1. obtaining the real wisdom that illuminates the storehouse-body; 2. obtaining the provisional wisdom of the power and function of the storehouse-body; 3. bodily pores manifesting realms; 4. responding by displaying the eight aspects, which implicitly includes the turning [of the wheel of Dharma] through speech, also because the storehouse-body contains this meaning. That others benefit when Samantabhadra emerges from samādhi is because stimulus and response intertwine. It is like the spring buds: when the yang energy has long been full, a single brush of the east wind causes all blossoms to open simultaneously. As for the assembly of bodhisattvas, having accumulated good roots for so long and practiced the vows together, upon merely observing the supreme realm, the myriad virtues are suddenly perfected, mutually assisted both invisibly and visibly—how could this not be so? Second, from "Just as this" onward, its analogous extension may be understood.