大方廣佛華嚴經疏 29.34

29.34

大文第二迴向成益，即此行所成廣大之德。有四佛子，即為四段：第一佛子成因位廣大德；二一佛子果位清淨德；三會違自在德；四相盡平等德。前之二段即隨相益，後之二段即離相益。又初一現成德、次一當成德，此二因果一對；三是會相德、四是得實德，此二會違攝法對。今初，先牒成益之時，顯正修時即成此益。後「超出」下正顯，顯有十二句：初二為總，初句顯深無能過故；後句顯廣，歎不盡故。後十句別攝為五對：初二所行所見對，行中初行行，後詣剎所見中，初見果、後見因。二說法深廣對，事理善巧故，法義甚深，總持廣包，辭辯無斷。三「為眾生」下現身嚴剎對。於嚴剎中，先果、後因。四「念念令」下成就攝生對，初成就、後「於彼」下攝取。五「得無礙」下遠聽速往對，初明遠聽，聽必修行；後「住無得」下速往，往皆無得。不假靜慮故曰無依，不起加行故云無作，不染通境故云無著。依此無依，故能剎那頓現等。同一見者，詣剎雖多，道風無異。

The second major section, the benefits generated by dedication, is the vast virtue accomplished by this practice. There are four 'Sons of the Buddha', which form four sections: the first 'Son of the Buddha' accomplishes the vast virtue of the causal station; the second 'Son of the Buddha' is the pure virtue of the fruitional station; the third is the virtue of sovereign reconciliation of contradictions; the fourth is the virtue of impartiality where marks are exhausted. The first two sections are benefits that accord with marks; the latter two sections are benefits that depart from marks. Furthermore, the first is currently accomplished virtue, and the next is virtue to be accomplished in the future, these two forming a pair of cause and fruit; the third is the virtue of harmonizing marks, and the fourth is the virtue of attaining reality, these two forming a pair of harmonizing contradictions and gathering dharmas. In the first part, it first takes up the time of generating benefits, revealing that when one is engaged in true cultivation, these benefits are accomplished. Then from 'surpassing' onward, it directly reveals them. The revelation has twelve phrases: the first two are general: the first phrase shows depth, because none can surpass it; the latter phrase shows breadth, because it cannot be exhausted by praise. The latter ten phrases are gathered into five pairs: 1. the pair of what is practiced and what is seen: in practice, first is engaging in practices, second is visiting lands; in what is seen, first is seeing the fruit, second is seeing the cause. 2. The pair of preaching the Dharma deeply and broadly: because of skill in phenomena and noumenon, the Dharma's meaning is extremely profound, dhāraṇī broadly encompasses it, and eloquence is uninterrupted. 3. From 'for sentient beings' onward, the pair of manifesting bodies and adorning lands: in adorning lands, first is fruit, second is cause. 4. From 'in thought after thought causing' onward, the pair of accomplishing and gathering beings: first is accomplishing, and then from 'among them' onward is gathering. 5. From 'attaining unobstructed' onward, the pair of hearing from afar and going swiftly: first clarifies hearing from afar—hearing necessarily leads to cultivation; then from 'abiding in non-attainment' onward is going swiftly—going is entirely without attainment. Not relying on meditation is called 'without reliance'; not giving rise to preparatory effort is called 'without action'; not being defiled by the objects of supernatural power is called 'without attachment'. Relying on this non-reliance, one can instantly manifest in a single moment, and so forth. 'Identical in seeing': though the lands visited are many, the style of the Way is not different.