大方廣佛華嚴經疏 45.22

45.22

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."