大方廣佛華嚴經疏 35.3

35.3

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.