華嚴經內章門等雜孔目章 4.41

4.41

福分者，大分有二：一現在福分，據現在去危得樂等用；二據未來成滅罪、得世間出世間善因果等用。如教相中幡燈誦呪結壇印相等功德，意成現在用，非無後世益。如建立行檀等及一乘見聞等，成其後世益，非無現在用。若據人天及小乘三乘并一乘，但由迴向方便不同，遂福分有別。據其福體，無二無別，常稱本性，無有差別。若人天，即邪正不同。若聲聞，唯成助滿。若初教，其體即空。若終教，其體即如。若如前諸義，為一乘所目，即屬一乘。若別教言，見聞已去即是一乘。餘義如別章。

As for the share of merit, broadly divided there are two: first, the present share of merit, based on functions such as warding off danger and obtaining happiness in the present; second, based on functions such as eliminating offenses in the future and obtaining worldly and transworldly wholesome causes and effects. Just as in the textual characteristics of the teachings, the merits of banners, lamps, reciting dhāraṇīs, constructing maṇḍalas, and seals (mudrās) are intended to achieve present functions, yet are not without benefits for future lifetimes. Just as establishing the practice of dāna and seeing and hearing [the teachings of] the Ekayāna achieve benefits for future lifetimes, yet are not without present functions. If based on humans and devas, the Hīnayāna, the Triyāna, and the Ekayāna, it is only due to differences in expedient means of dedication that there come to be distinctions in the share of merit. Based on its substance of merit, there are not two and there is no distinction; it constantly corresponds to the fundamental nature without differentiation. In the case of humans and devas, there are differences of heterodox and orthodox. In the case of śrāvakas, it only achieves auxiliary fulfillment. In the case of the initial teaching, its substance is emptiness. In the case of the final teaching, its substance is suchness. If, as in the previous meanings, it is designated by the Ekayāna, then it belongs to the Ekayāna. If spoken of according to the distinct teaching, from seeing and hearing onward, it is just the Ekayāna. The remaining meanings are as in the separate chapter.