大方廣佛華嚴經疏 29.31

29.31

第三結其成益，中二：先結前生後、後「咸令」下別顯益相。文有十三句，顯二種生攝一切德。初三句顯勝妙生，二句為因、一句為果。清淨者戒，受人天身；離慳者施，有大財位。人天財位即勝妙生，有大威德。後之十句顯功德生。功德生者即決定勝道。有人天中具大財位、無信解等，非功德生。一生大信解，揀異邪小。二永離三毒障，翳即癡、濁即是貪，亦兼餘障，故致諸言。三「其心」下即離毒之德，初句為總、「質直」下別。由離瞋故質直柔軟，由離貪故無有諂曲，由離癡翳故無有迷惑愚癡。四修真定慧，為出離道。五運同體悲，為平等心。六入無漏因，為白淨法。七由離前過不惱眾生，自行無失兼能迴向。八自他兼利。九滅除惡因。十修行善本。第二勸物迴向，中二：先令悲智雙行而成迴向、後「為令」下明迴向意。意通能所，約能菩薩為此故教，約所教其當如是為。文有六句，二中性即體性義，即所以通於理事。第三「又以」下究竟迴向。上來展轉迴向，以隨宜故，或通因果、世及出世；今迴向既終，惟願得成究竟之果。安隱者，無障惱故。安樂者，唯寂滅故。

Third, concluding with the generated benefits, which has two parts: first, concluding the preceding to generate what follows; second, from 'all causing' onward, specifically revealing the aspects of the benefits. The text has thirteen phrases, revealing that two kinds of birth encompass all virtues. The first three phrases reveal sublime birth: two phrases are the causes, and one phrase is the fruit. 'Pure' is morality, receiving a human or heavenly body; 'free from stinginess' is giving, having a state of great wealth. The human or heavenly state of wealth is sublime birth, possessing great majesty and virtue. The latter ten phrases reveal birth of merit. Birth of merit is the path of definite excellence. If someone in human or heavenly realms possesses great wealth and status but lacks faith and understanding, it is not birth of merit. 1. Generating great faith and understanding differentiates from heterodox and Hinayāna paths. 2. Forever leaving the obstructions of the three poisons: cataracts are ignorance, turbidity is greed, and it also includes remaining obstructions, hence it uses the word 'all'. 3. From 'their mind' onward is the virtue of leaving poisons; the first phrase is general, and from 'straightforward' onward is specific: by leaving anger, it is straightforward and gentle; by leaving greed, it has no flattery or crookedness; by leaving the cataract of ignorance, it has no delusion or foolishness. 4. Cultivating true concentration and wisdom is the path of transcendence. 5. Generating compassion of identical essence is the impartial mind. 6. Entering uncorrupted causes is the pure white Dharma. 7. By leaving the former faults, not vexing sentient beings, one's own practice is without fault and can additionally be dedicated. 8. Benefiting both oneself and others. 9. Extirpating evil causes. 10. Cultivating root-virtues. Second, encouraging beings to dedicate, which has two parts: first, causing compassion and wisdom to be practiced together to accomplish dedication; second, from 'in order to cause' onward, clarifying the purpose of the dedication. Purpose applies to both the agent and the object: in terms of the agent, the bodhisattva teaches for this reason; in terms of the object, it teaches that they should act in this way. The text has six phrases. In the second, 'nature' is the meaning of essential nature, which is the rationale running through both phenomena and noumenon. Third, from 'further with...' onward, ultimate dedication. Heretofore, dedication has been made successively according to what is appropriate, either running through cause and fruit, or mundane and supramundane; now that the dedication is concluded, one only vows to attain the ultimate fruit. 'Peaceful' (kṣema) is because there are no obstructions or afflictions. 'Joyful' (sukha) is because it is purely tranquil extinction.