大毘盧遮那成佛經疏 8.12

8.12

經云「已為作加護，應召而告言」者，謂從初召入以來，皆是加持方便。今為起發其心故，又復教授而告之言：「今此勝福田，一切佛所說，為欲廣饒益，一切諸有情」者，謂世尊見眾生等，自從無始以來，恒常匱乏內外資財，諸有所為不得自在，以是因緣墮無暇處，不能疾至無上菩提。是故同以加持神力，說此無上福田也。以此大悲藏中，一切普門大海無不畢集。今於此中廣種無限善根故，從今生以後盡未來際，常作如意珠身、虛空藏身，能滿自他一切希願，故云廣饒益一切眾生也。復次已施第一義僧及傳法人竟，復教令供養世諦和合僧。若施和合僧時，十方一切凡聖眾僧皆悉有分，是故此福如虛空雲海不可思議。「當獲於大果」者，是究竟利。若於此中樹福，如食金剛畢竟不消，要至金剛地際然後止住。故生公云：「一豪之善皆趣佛果也。」次明世間希願故，復說世間義利，所謂「無盡大資財，世說常隨生」。此是世界悉檀，故云世說。如薄拘羅以一訶梨勒施僧故，九十一劫以來常無疾患終不橫死。阿那律以一食施辟支佛故，亦於無量劫來常與寶藏俱生。如《本生經》中廣說，故云常隨生也。復次有部毘尼中說：大迦葉、舍利弗、目乾連、須菩提四大弟子猶如賢瓶，若人淨心供養竟，希求世間現報，無不如願。何況施一切僧者，當知十方世界諸如是等具德之人皆在其中，乃至無學聖人欲延壽住世猶籍僧力。是故汝今為欲成就悉地果故，當令所修檀施具足無缺，復當以歡喜心供養世諦現前僧。以十方僧不可盡集故，但於界內隨現前集會者施之，即是施一切僧也。

The sūtra says: "Having performed the protection for them, one should summon them and proclaim:", meaning that from their initial summons to enter onward, all has been an upāya of adhiṣṭhāna. Now, in order to arouse their minds, [the master] instructs them again, proclaiming: "'Now this supreme field of merit, taught by all Buddhas, is for the sake of broadly benefiting all sentient beings.'" This means the Bhagavat saw that sentient beings, from beginningless time, have always lacked internal and external wealth, have never been autonomous in whatever they do, and through these causes and conditions have fallen into the states lacking leisure, unable to swiftly reach unexcelled bodhi. Therefore, together by the supernatural power of adhiṣṭhāna, [the Buddhas] spoke of this unexcelled field of merit. Within this Mahākaruṇāgarbha, all the ocean-like assemblies of the universal gateway gather without exception. Since they now plant boundless good roots within it, from this life onward until the end of the future, they will constantly assume the body of a wish-fulfilling jewel and the body of Ākāśagarbha, capable of fulfilling all desires of self and others; hence it says "to broadly benefit all sentient beings." Furthermore, having already made offerings to the Sangha of ultimate truth and the transmitter of the Dharma, [the master] further instructs them to make offerings to the conventional harmonious Sangha. When offering to the harmonious Sangha, all ordinary and noble members of the Sangha throughout the ten directions all share in it; therefore this merit is like clouds and oceans in the sky, inconceivable. "They shall obtain great fruit" refers to the ultimate benefit. If one plants merit in this, it is like swallowing a vajra—it never digests, but abides only when reaching the vajra-earth realm. Thus Master Sengzhao said: "Even the finest hair of good all tends toward the Buddha-fruit." Next, to clarify worldly aspirations, worldly benefits are further expounded: "The so-called 'inexhaustible great wealth, the world says constantly follows one's births.'" This is the worldly siddhānta, hence it says "the world says." Just as Bakula, by offering a single harītakī to the Sangha, has been free from illness and never died an untimely death for ninety-one kalpas; and Aniruddha, by offering a single meal to a pratyekabuddha, has also been born together with a treasure trove for immeasurable kalpas. As is broadly expounded in the Jātaka, it is said to "constantly follow one's births." Furthermore, it is said in the Vinaya of the Sarvāstivāda: the four great disciples—Mahākāśyapa, Śāriputra, Maudgalyāyana, and Subhūti—are like auspicious vases; if a person makes offerings to them with a pure mind and seeks present worldly rewards, there are none not granted as wished. How much more so for one who makes offerings to the entire Sangha! One should know that all such virtuous persons of the worlds of the ten directions are included therein; even unlearning holy persons, when wishing to prolong their lifespan and remain in the world, still rely on the power of the Sangha. Therefore, now, for the sake of accomplishing the fruit of siddhi, you should cause the practice of your generosity to be complete and without deficiency, and further make offerings with a joyful mind to the conventional Sangha present before you. Because the Sangha of the ten directions cannot all be assembled, simply offering to those who are assembled at present within the boundary is indeed offering to the entire Sangha.