大方廣佛華嚴經疏 35.3

35.3

第二出家果中二：初捨俗出家；後「既出家」下修行剋證禪定勝業，有二：一者三昧勝，即勝定體；二三昧所作勝，謂因三昧得見佛等。有十一句，明其二利，分為三對。初六句橫論二利。初二自利：一見百佛者，十方各十他受用身。《瑜伽．住品》能於種種國土見百如來。寄位顯百，理實如前見多佛也。二知神力，論意取神力所加說法菩薩，於上二處修習智慧。次四利他：初一有信機者，動剎現通；次三有悟機者，往剎光照正授以法。次有二句竪論二利：一自攝勝生。《瑜伽》云「若欲留命能住百劫。」二三明窮照，示物善惡。後三句一對明二利速疾：一為增長自智，思惟種種法門。二分身速疾，作多利益故。第四願智果，正願久積，以智內證故。其自在示現難可窮究，則顯上來百數彰地、階差非定爾也。今行合法界，是圓融實德，故云過此。論後結云略說諸地各有因體果相者，以此地中相及得果類後九地也。因即是相，體即是得，果名不殊。應知此三通於下九，所以於此結者，顯上廣說不出此故。

Second, within the fruit of leaving home, there are two: first, abandoning the world to leave home; second, from 'having left home...' onward, practicing to attain the superior karma of dhyāna. This has two [aspects]: 1. the superiority of samādhi, which is the essence of superior concentration; 2. the superiority of what is wrought by samādhi, meaning being able to see buddhas and so forth through samādhi. There are eleven phrases clarifying these two benefits, divided into three pairs. The first six phrases discuss the two benefits horizontally. The first two are self-benefit: 1. Seeing a hundred buddhas means [seeing] ten other-enjoyment bodies in each of the ten directions. The 'Station Chapter' of the Yogācāra[-bhūmi] states: 'able to see a hundred Tathāgatas in various lands.' The hundred is temporarily assigned to indicate the stage; in reality, it is as stated before, seeing many buddhas. 2. Knowing supernormal powers: the intent of the Treatise takes the bodhisattvas who expound the Dharma empowered by supernormal powers; upon these two objects, one cultivates wisdom. The next four are benefiting others: the first, for those with the capacity of faith, quakes lands and displays supernormal powers; the next three, for those with the capacity for awakening, goes to lands, sheds light, and properly confers the Dharma. Next, there are two phrases discussing the two benefits vertically: 1. gathering superior lives for oneself; the Yogācāra states: 'if one wishes to sustain life, one can abide for a hundred kalpas'; 2. the three clarities exhaustively illuminate, revealing good and evil to beings. The last three phrases form a pair clarifying the speed of the two benefits: 1. in order to increase one's own wisdom, contemplating various dharma-gates; 2. dividing one's body with speed to perform many benefits. Fourth, the fruit of aspiration and wisdom: due to having accumulated true aspirations for a long time and inwardly realizing through wisdom, the mastery of his manifestations is difficult to fathom, which shows that the number of a hundred used above to manifest the stage and its gradual differences is not fixedly so. Now his practice accords with the dharmadhātu and is the true virtue of perfect interpenetration; hence it says 'surpassing this.' At the end, the Treatise concludes by saying: 'Briefly speaking, the various stages each have the characteristics of cause, essence, and fruit,' because the characteristics, attainment, and fruit in this stage exemplify the subsequent nine stages. Cause is characteristics, essence is attainment, and the name of fruit does not differ. One should know that these three extend to the nine below; the reason it concludes here is to show that what was extensively spoken above does not exceed these.