大方廣佛華嚴經疏 45.34

45.34

大文第三定滿成益。文屬此定，意兼前九。於中四：一外感佛加益、二內德圓滿益、三上攝佛果益、四正同佛果益。初中五：一辨加所依，謂在定時故；二「十方」下顯能加者；三「與如來」下正顯加相；四「佛子菩薩」下加以成用，文並可知。五「何以」下徵釋所由。徵意云：普行既滿，何須盡未來際行調生行耶？釋意云：無障礙願法應爾故、已成大願真能調故。第二「佛子此菩薩獲如是」下內德圓滿益，中四：初牒前住定之因圓，通牒上文，並顯可知；二「其心恒住」下別示所滿，十表無盡；三「佛子此菩薩摩訶薩已到普賢」下總結究竟；四「何以」下徵釋所由。徵意云：菩薩何以能滿爾所德耶？釋意可知。第三「佛子至以此三昧」下，上攝佛果益，中三：初正明。次何以故，徵。徵意云：上是佛德，何能攝耶？後「菩薩」下釋意云：住此三昧，能所作無餘，同如來故。於中三：初正顯無餘之業，故皆云一切；二「於此法中」下明作業行相。初句總顯依前而作，更不作餘不足之業。住未足等，顯其作義。「如是已」下總結前作。三「佛子」下逐難重釋，謂廣前作如是業不作餘業。文中三：初略標舉，其中如作，通身及意。次徵，徵意云：何以不作餘耶？後廣釋，釋意云：若作異前，非菩薩故。文有十喻，即為十段，各自有合。一金剛不壞喻，喻行體堅牢。二真金妙色喻，喻善業外飾。三日輪光明喻，喻智慧圓明。四須彌四峯喻，喻善根超出。不合四峯，若合可以四菩薩行合也。五大地能持喻，喻大悲荷負。六大海含水喻，喻大願普育。七軍將明戰喻，喻習定防怨。八輪王護世喻，喻定清物惑。九植種生長喻，喻行增物善。十時雨生種喻，喻法雨普成。先喻、後合。合中二：先正合、後徵釋。前中云乃至者，越初生種直合終成故。由應時而降故，獲斯十四種益：一得智果，淨二障故。二得斷果，達無相法故。三得恩果，住大悲故。四得所依清淨究竟彼岸果，上四自利餘皆利他。五了有情行令他歡喜，自離十怖則自歡喜。六得斷疑。七成應供。次下諸句由此而成，文並可知。後徵釋中，徵意云：菩薩依何行力說法，成斯大益？釋意云：由成大智證法界故，尚能淨無量行，豈止成眾生耶。文中二：初標、後「所謂」下釋。釋中三：初列所淨功德；二「佛子」下結其廣多，以別說難盡故；三「於如是等」下顯能淨因。同分善根者，一一善根迴向法界成主伴故。超諸世間等者，法性相應所修之福故超於世。法性不並真，故無有對。餘並易了。

The third major section is the benefit of the fulfillment of samādhi. The text belongs to this samādhi, but the intent also encompasses the previous nine. Within it are four parts: 1. the benefit of outwardly sensing the Buddha's empowerment; 2. the benefit of internal virtues being fully completed; 3. the benefit of gathering up the Buddha's fruit above; 4. the benefit of directly matching the Buddha's fruit. Within the first are five: 1. identifying that on which the empowerment relies, meaning because one is in samādhi; 2. from 'ten directions' down reveals those capable of empowering; 3. from 'and to the Tathāgata' down directly reveals the marks of empowerment; 4. from 'disciple of the Buddha, the bodhisattva' down addresses empowerment fulfilling function—the texts can all be understood; 5. from 'why is this' down interrogates and explains the reason. The intention of the question is: Since the universal practices are already fulfilled, why is it necessary to carry out practices of taming sentient beings to the end of the future? The intention of the explanation is: Unobstructed vows naturally function this way, and having already fulfilled the great vows, one is truly able to tame [them]. The second, from 'disciple of the Buddha, when this bodhisattva attains such' down, is the benefit of internal virtues being fully completed, within which are four: first, restating that the cause of previously abiding in samādhi is fulfilled, which generally recapitulates the text above and is clearly understandable; second, from 'their mind constantly abides' down specifically shows what is fulfilled, with ten representing inexhaustibility; third, from 'disciple of the Buddha, this bodhisattva-mahāsattva has already reached Samantabhadra' down concludes with the ultimate state; fourth, from 'why is this' down interrogates and explains the reason. The intention of the question is: Why is the bodhisattva able to fulfill so many virtues? The intention of the explanation is clear. The third, from 'disciple of the Buddha, down to using this samādhi' down, is the benefit of gathering up the Buddha's fruit above, within which are three: first, directly explaining; next, 'why is this' interrogates. The intention of the question is: Above are the virtues of the Buddha, how can one gather them up? Later, from 'the bodhisattva' down, the intention of the explanation is: Abiding in this samādhi, capable of doing [all deeds] without remainder, one is identical to the Tathāgata. Within this are three: first, directly revealing activities without remainder, hence all say 'all'; second, from 'within these dharmas' down explains the characteristics of undertaking activities. The first sentence generally reveals that one acts according to what preceded and no longer undertakes other deficient activities. Abiding in the deficient and so forth reveals the meaning of their activity. From 'having thus' down concludes the preceding activities. Third, from 'disciple of the Buddha' down, follows the difficulty to re-explain, meaning expanding on previously doing such activities and not doing other activities. Within the text are three: first, briefly indicating and citing, among which 'as done' applies to body and mind. Next is the interrogation, whose intention is: Why not do other things? Later, extensively explaining, the intention of the explanation is: If one were to act differently from the above, one would not be a bodhisattva. The text has ten analogies, which form ten passages, each with its own application. 1. The analogy of adamantine indestructibility illustrates the firmness and solidity of the substance of practice. 2. The analogy of real gold's wondrous color illustrates the external adornment of wholesome deeds. 3. The analogy of the solar disc's radiance illustrates the perfect brightness of wisdom. 4. The analogy of Mount Sumeru's four peaks illustrates the surpassing nature of wholesome roots. The four peaks are not individually applied; if applied, they could be correlated with four bodhisattva practices. 5. The analogy of the great earth's ability to sustain illustrates the bearing of great compassion. 6. The analogy of the great ocean containing water illustrates great vows universally nurturing. 7. The analogy of military generals expert in battle illustrates cultivating samādhi to guard against enemies. 8. The analogy of the wheel-turning king protecting the world illustrates samādhi purifying the delusions of beings. 9. The analogy of planting seeds to grow illustrates practice increasing the goodness of beings. 10. The analogy of timely rain giving life to seeds illustrates the rain of Dharma universally perfecting. First is the analogy, then the application. In the application are two parts: first, directly applying, and then interrogating and explaining. The 'down to' mentioned in the former skips the initial sprouting of seeds to directly correspond to final maturation. Because it falls in due season, one obtains these fourteen benefits: 1. obtaining the fruit of wisdom, because of purifying the two obscurations; 2. obtaining the fruit of abandonment, because of comprehending the unconditioned dharmas; 3. obtaining the fruit of grace, because of abiding in great compassion; 4. obtaining the fruit of the purification of the basis and the ultimate other shore—these upper four are self-benefit, while the rest are all benefiting others; 5. understanding the conduct of sentient beings to bring them joy, and personally being freed from the ten fears brings personal joy; 6. obtaining the severance of doubts; 7. accomplishing being worthy of offerings. The subsequent lines are accomplished through this, and the text can be fully understood. In the later interrogation and explanation, the intention of the question is: Relying on the power of what practice does the bodhisattva preach the Dharma to accomplish such great benefits? The intention of the explanation is: Because of accomplishing great wisdom and realizing the dharmadhātu, they are even able to purify immeasurable practices, so how could it stop at only perfecting sentient beings? Within the text are two: first, the topic, and then from 'that is to say' down, the explanation. Within the explanation are three: first, listing the purified virtues; second, from 'disciple of the Buddha' down concludes their vastness and multitude, because individual explanations are hard to exhaust; third, from 'within such' down reveals the causes capable of purification. 'Homogeneous wholesome roots' refers to each wholesome root being dedicated to the dharmadhātu to become principal and companion. 'Surpassing all worlds' and so forth refers to the merit cultivated in accord with dharmatā, and hence it surpasses the world. Since dharmatā does not stand alongside truth [as a separate dual entity], it has no counterpart. The rest is all easy to understand.