大方廣佛華嚴經疏 45.34

45.34

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.