大方廣佛華嚴經疏 35.2

35.2

第三攝報果利益勝中分二：先明在家果、後「是菩薩若欲」下出家果。前中復二：初上勝身顯其報勝、後「能以大施」下明上勝果顯其行勝。今初。閻浮王者，即鐵輪王。然《瓔珞》、《仁王》地前四位已配四輪，今在初地方作鐵輪，正明皆寄，不可定執。常護正法應是行勝，如何論主將屬身勝？護法有二：一護國正法，則賞罰以宜；二護佛正法，護教理等興建擯斥。論依初義。二上勝果者，依前王報起於勝行，是身之果。於中二：初行、後願。前中亦二：一大悲利他，謂若施若攝。二「如是一切」下不失自利。正作利他業時，即不離念佛等故。謂利他事中迴向菩提故，成大恭敬事不生分別故。除諸妄想，順理合體，故云不離。所念有十一，論分為四：一初三是上念三寶，在己上故、不離三輪故。次一是同法念。次三功德念：一自身他身菩薩行、二度行自體、三諸地轉勝故。後四求義念佛，以力等是真實究竟義故、己所求故。二「復作」下明願有十一句，前七自德、後四攝化。前中，此云殊勝，論經名大，餘名並同。首唯是總，謂大菩提位尊高故。妙等唯別。勝大亦總亦別故。首有二種：一勝首，光明功德故；二殊勝首，獨無二故。勝亦二種：一妙，智自在勝故；二微妙，離一切煩惱自在勝故。殊勝亦二：一上，無與等故；二無上，無能過故。後四中，初一約教，謂導者於阿含中分別法義正說故；餘三顯證，將者令他得證義，滅諸煩惱故。此約斷德。後二約智，前因、後果。師者教令入正道故。後句以大菩提而教化故。

Third, within the superiority of the benefit of the fruit of receiving retribution, there are two parts: first, clarifying the fruit of being a householder; second, from 'if this bodhisattva wishes...' onward, the fruit of leaving home. Within the former, there are again two: first, the supreme physical body demonstrates the superiority of his retribution; second, from 'capable through great giving...' onward, clarifying the supreme fruit demonstrates the superiority of his practice. Now for the first: the king of Jambudvīpa is an iron-wheel-turning king. However, in the Yingluo jing and the Renwang jing, the four stations before the stages are already matched to the four wheels; now he only becomes an iron-wheel king on the first stage, which directly shows that all these are temporary allocations and must not be grasped rigidly. Constantly protecting the true Dharma should be a superiority of practice; why does the author of the Treatise assign it to the superiority of the body? There are two kinds of protecting the Dharma: 1. protecting the state's true dharma, which means bestowing reward and punishment appropriately; 2. protecting the Buddha's true Dharma, which means protecting teachings and principles by establishing [the good] and expelling [the bad]. The Treatise relies on the first meaning. Second, regarding the supreme fruit: giving rise to superior practices based on the preceding royal retribution is the fruit of the body. Within it are two: first, practice; second, aspiration. Within the former are also two: 1. great compassion benefiting others, meaning either giving or gathering. 2. From 'all such...' onward, not losing self-benefit: precisely when performing the deeds of benefiting others, he does not depart from recollecting the Buddha and so forth. That is, within deeds of benefiting others, by dedicating toward bodhi, accomplishing acts of great reverence, and not generating conceptual discrimination, he removes all false thoughts and harmonizes with the essence in accord with noumenon; hence it says 'does not depart.' There are eleven items to be recollected, which the Treatise divides into four: 1. The first three are the superior recollection of the Triratna, because they are above oneself and because one does not depart from the three wheels. Next, one is the recollection of those of identical Dharma. Next, three are recollections of merits: (1) bodhisattva practices of one's own body and other bodies, (2) the intrinsic essence of the practice of the pāramitās, (3) the progressive transcendence of the various stages. The last four are recollecting the Buddha with respect to the sought-after meaning, because the powers and the like are the true, ultimate meaning and what one seeks for oneself. Second, from 'further making...' onward, clarifying the aspirations has eleven phrases: the first seven are one's own virtues, and the last four are gathering and transforming [sentient beings]. Within the former, here it says 'distinguished,' whereas the Treatise Sūtra calls it 'great'; the rest of the names are all identical. 'Foremost' is solely general, meaning that the station of great bodhi is venerated and lofty. 'Wondrous' and the rest are solely particular. 'Superior' and 'great' are both general and particular. 'Foremost' has two kinds: 1. superior foremost, due to the merits of radiance; 2. distinguished foremost, because it is unique and without a second. 'Superior' is also of two kinds: 1. wondrous, due to the superiority of wisdom's mastery; 2. subtly wondrous, due to the superiority of mastery free from all afflictions. 'Distinguished' is also of two kinds: 1. highest, because nothing is equal to it; 2. unsurpassed, because nothing can surpass it. Among the last four, the first one concerns the teaching, meaning that a guide explains and properly speaks the Dharma and its meanings within the Āgamas; the remaining three show realization, a leader causing others to realize the meaning and extinguishing all afflictions. This concerns the virtue of severance. The last two concern wisdom, the former being cause and the latter fruit. A master teaches and causes them to enter the right path. The final phrase is teaching and transforming by means of great bodhi.