大方廣佛華嚴經疏 34.13

34.13

第九利益願，願於一切時恒作利益眾生事，無有空過故。亦名三業不空，《瑜伽》云「願所有一切無倒加行皆不唐捐。」行相中二：先總明，謂乘念不退，圓滿教輪，三業皆益。又三業皆不唐捐即是不退，摧障圓德所以名輪。後「若暫」下別顯有二不空：一作業必定不空，三業能安樂故。謂見身行行，知佛法真實故云必定，聞口說法能生智慧、念意實德諸惑不生，此從增勝，故說三業成益不同，實則互有。二「得如大藥」下利益不空，二喻皆喻拔苦故。一切眾生有二種苦：一種種諸苦，謂逼迫等，藥樹王身以為能治；二貧窮苦，如意寶身以為能拔。種種義兼身心若麁若細，貧窮通於世財法財。論主對前安樂，此為利益，故作此釋。實則前喻喻三業捨惡離苦，後喻喻三業進善得樂也。

Ninth is the vow of benefit: wishing at all times to constantly perform deeds that benefit sentient beings, so that none are in vain. It is also called the non-futility of the three karmas. The Yogācārabhūmi states: "May all non-inverted expedient preparations never be in vain." Within the active aspects, there are two parts: First, the general explanation, which means that relying on mindfulness without regress and perfecting the wheel of teaching, the three karmas all bring benefit. Furthermore, the three karmas never being in vain is itself non-regression; crushing obstacles and perfecting virtues is why it is called a "wheel." Second, from "If for a moment..." onward, it specifically shows two kinds of non-futility: First, the action is certainly not in vain, because the three karmas are able to bring peace and happiness. That is, seeing the bodily conduct, one knows the Buddha-Dharma is true, hence called "certain"; hearing the oral teaching of the Dharma, one is able to produce wisdom; being mindful of the actual virtues in the mind, the various defilements do not arise. This is based on predominance, so it explains that the benefits accomplished by the three karmas differ, though in actuality they are mutually inclusive. Second, from "Obtaining [a body] like a great medicine..." onward is the non-futility of benefit, for both similes illustrate the eradication of suffering. All sentient beings have two kinds of suffering: First, various manifold sufferings, meaning oppression and the like, which the body of the king of medicinal trees can cure. Second, the suffering of poverty, which the body of the wish-fulfilling jewel can eradicate. "Various manifold" encompasses both body and mind, whether coarse or subtle; "poverty" applies to both worldly wealth and Dharma wealth. The treatise master contrasts this with the previous peace and happiness, taking this as benefit, hence making this interpretation. In actuality, the former simile illustrates the three karmas abandoning evil and departing from suffering, while the latter simile illustrates the three karmas advancing in good and attaining happiness.