法界圖記叢髓錄 1.94

1.94

法記云：海印中具自利利他。謂攝入三世間法是自利，現現三世間法是利他。然一乘中無利他也。何者？所化眾生是自內證五海之中眾生故，應機而起能被之教從自海印定中所起故也。繁出如意者，從海印定所起之教為如意也。此有二義：一稱於佛意故、二稱於眾生之意故，名為如意。比如輪王所有如意，在王藏內不雨眾寶。若轉輪王以此如意出置幢上，為貧窮人請雨，眾寶隨其所須雨種種物無不如意。然此物等本不在於如意珠內及輪王身，與虛空中但以眾生之感及王勢力，此如意珠雨寶無盡也。如是以佛誓願及眾生感，海印之教應眾生也。在藏內時喻佛內證，出置幢上雨寶之時喻佛外化也。不思議者，從不思議內證而起，應不可說眾生數起故也。雨寶益生滿虛空者，虛空無邊故世界無邊，世界無邊故眾生無邊。於此無邊眾生，如是之教無所不被故也。眾生隨器得利益者，此如意教於三乘五乘無量乘等一切眾生中，各各稱根令得利益故也。問：若爾，於此花嚴得三乘別果耶？答：無也。謂此大經中具無量乘故，乃於此經所具無量乘中《大品經》等得別果耳。

Fa's Record states: Within the ocean seal, self-benefit and benefiting others are fully present. Gathering in the dharmas of the three realms is self-benefit; manifesting the dharmas of the three realms is benefiting others. Yet within the One Vehicle, there is no benefiting others. Why is this? The sentient beings to be transformed are the sentient beings within the five oceans of one's own internal realization, and the teaching capable of covering them that arises in response to capacities emerges from one's own ocean seal samādhi. 'Copiously bringing forth the wish-fulfilling': the teaching arising from the ocean seal samādhi is the 'wish-fulfilling'. This has two meanings: first, because it accords with the Buddha's intent; second, because it accords with the intent of sentient beings. Thus it is called 'wish-fulfilling'. For example, like the wish-fulfilling jewel possessed by a wheel-turning king: while inside the king's treasury, it does not rain down the many treasures. If the wheel-turning king takes this wish-fulfilling jewel out and places it atop a banner to pray for rain for the impoverished, the many treasures will rain down in various kinds according to what they need, with nothing not fulfilling their wishes. Yet these things and the like were not originally inside the wish-fulfilling jewel, nor on the wheel-turning king's person, nor in empty space; it is solely through the resonance of sentient beings and the king's power that this wish-fulfilling jewel rains down treasures inexhaustibly. In this way, through the Buddha's vows and the resonance of sentient beings, the teaching of the ocean seal responds to sentient beings. When inside the treasury, it allegorizes the Buddha's internal realization; when brought out and placed atop a banner to rain down treasures, it allegorizes the Buddha's external transformation. 'Inconceivable': arising from the inconceivable internal realization, it arises in response to ineffably many sentient beings. 'Raining treasures to benefit beings, filling empty space': because empty space is boundless, worlds are boundless; because worlds are boundless, sentient beings are boundless. For these boundless sentient beings, there is nowhere this teaching does not cover. 'Sentient beings obtain benefit according to their capacity': this wish-fulfilling teaching accords with the capacities of each among all sentient beings of the three vehicles, five vehicles, immeasurable vehicles, and so forth, causing them to obtain benefit. Question: If so, does one attain the distinct fruits of the three vehicles in this Avataṃsaka? Answer: One does not. That is to say, because this Great Sūtra fully contains immeasurable vehicles, it is only within the immeasurable vehicles contained in this sūtra, such as the Pañcaviṃśati Sūtra, that one attains the distinct fruits.