大方廣佛華嚴經疏 45.22

45.22

第三「佛子至住此三昧」下入定益，中有三：一得讚同佛果益，皆上句顯義、下句結名。十力義中云心志圓滿者明力自利義，義利成就顯力利他，所作皆辦彰力圓滿，住無礙智總顯力體，分別了知一切諸法通明力用。餘文可知。二身智光照益、三業用無作益，皆有佛子，文相並顯。第四「佛子至住此三昧無量境」下明境界自在，先法、後喻。今初，前第二段但明入起，今兼明逆順有無等為種種境界。起中入者，即用之寂故。入中起者，即寂之用故。是知菩薩之定，常入常起、常雙入出、常無入出，方為自在。為顯自在，寄諸境界交絡而明。二喻顯中，文有六喻，皆自有合。一幻現六境喻，喻前同異。二修羅竄匿喻，喻前麁細小大二對。若約理事相望，則無差別為細、差別為麁，理細事麁故。或無差為麁，總相入故；差別為細，別相入故。無差則大周法界，差則隨事成小。若唯約事明大小，並差別所收。三農夫下種喻，喻明上下合辨一多，文影略耳。四受胎生長喻，喻上有身無身，如彼從無之有故。五龍下雲上喻，喻有相無相。六梵宮普現喻，喻上入中起起中入，及逆順相對，故合云種種。

Third, from "Sons of the Buddha, [...] abiding in this samādhi" onward explains the benefits of entering the samādhi. Within this there are three: 1. The benefit of receiving praise identical to the fruit of Buddhahood. In all [the sentences], the upper clause reveals the meaning, and the lower clause concludes with the designation. Where it says in the meaning of the ten powers that "their mind's resolve is perfected," this clarifies the meaning of the power [as] self-benefit; "accomplishing their meaningful benefit" reveals the power's benefiting others; "all that they do is accomplished" displays the completeness of the power; "abiding in unobstructed wisdom" generally reveals the essence of the powers; and "discriminating and fully knowing all phenomena" comprehensively clarifies the function of the powers. The rest of the text can be understood accordingly. 2. The benefit of bodily and cognitive illumination; 3. The benefit of action and function being effortless. Both contain "Sons of the Buddha," and the textual phrasing is entirely clear. Fourth, from "Sons of the Buddha, [...] abiding in the immeasurable spheres of this samādhi" onward explains the mastery of spheres [of experience]. First is the doctrinal statement, then the similes. Now, in the first part: the previous second section merely explained entering and arising, but now it additionally explains reverse and direct order, existence and nonexistence, etc., as constituting diverse spheres. To "enter while in [the state of] arising" is because function is identical to quiescence. To "arise while in [the state of] entering" is because quiescence is identical to function. From this one knows that for the bodhisattva's samādhi, to constantly enter and constantly arise, to constantly enter and emerge simultaneously, and to constantly have neither entering nor emerging—only this constitutes mastery. To demonstrate mastery, it is explained by relying on the interlacing of various spheres. In the second part, the demonstration through similes, the text has six similes, all having their own applications. 1. The simile of illusory manifestations of six sense-spheres compares to the previous identity and difference. 2. The simile of the asuras fleeing into hiding compares to the two pairs of gross and subtle, small and large, mentioned before. If viewed in terms of the mutual relation between noumenon and phenomena: non-differentiation is subtle, and differentiation is gross, because noumenon is subtle and phenomena are gross. Alternatively, non-differentiation is gross because one enters through general marks; differentiation is subtle because one enters through particular marks. Being non-differentiated, it is vast, pervading the dharmadhātu; being differentiated, it becomes small according to individual phenomena. If one explains large and small solely with respect to phenomena, both are subsumed under differentiation. 3. The simile of the farmer sowing seeds compares to the above and below jointly discriminating one and many; the text merely expresses it in an elliptical and overlapping manner. 4. The simile of entering the womb and growing up compares to the above having a body and having no body, just like proceeding from nonexistence to existence in that [simile]. 5. The simile of the dragon descending and the clouds ascending compares to having marks and having no marks. 6. The simile of the Brahmā palace universally manifesting compares to the above arising while entering, entering while arising, and the contrast of reverse and direct orders; hence the application states "diverse kinds."