大方廣佛華嚴經隨疏演義鈔 11.10

11.10

疏「下文云此華蓋」等者，三引證也。即〈昇兜率天宮品〉中，彼有三段，文含四義。謂初一段，文有十句，明於多因以成多果，謂併列多因復說多果。故經云「百千億那由他不可說先住兜率宮諸菩薩眾，以從超過三界法所生離諸煩惱行所生、周遍無礙心所生、甚深方便法所生、無量廣大智所生、堅固清淨信所生、增長不思議善根所生，起阿僧祇善巧變化所成就，供養佛心之所現，無作法門之所印。」釋曰：此上併出因也。下云「出過諸天諸供養具供養於佛」者，即說多果也。次八句，一因成一果。經云「以從波羅蜜所生一切寶蓋，於一切佛境界清淨解所生一切華帳，無生法忍所生一切衣，乃至解諸法如夢歡喜心所生佛所住一切寶宮殿。」既以無生忍唯生於衣等，故云一因唯生一果。後有九句，一因成多果。謂但舉無生為因，總生諸果。故經云「無著善根無生善根所生一切寶蓮華雲、一切堅固香雲、一切無邊色華雲」等九雲故，應有多因成一果。攝在初段，謂以多因一一成故，謂共成一蓋、共成一衣等。今約多因成一果時，則隨一衣則是蓋等，以其多因別別所成並在一衣上故，故隨一事即是無盡法界。況此一事皆是稱性，故皆即是無盡法界，但隨一義以名目之。如顯可重圓明之義，即名為寶。若云自在，即稱為王。若為潤益，即名雲等。故金色世界，即是本性彌勒樓閣，即是法門。勝熱婆羅門火聚刀山，即是般若無分別智等。皆其事也。故一一事即具無盡之法故，故立具足無盡之德，不出於此。

Regarding the commentary's phrase, 'As the text below says: "This canopy of flowers..."' and so forth: the third part cites proof. This is in the 'Ascending to the Tuṣita Heavenly Palace' chapter. There are three passages there, containing four meanings. In the first passage, the text has ten clauses, explaining that multiple causes accomplish multiple fruits; that is, it juxtaposes multiple causes and further speaks of multiple fruits. Hence the sūtra says: 'The assemblies of bodhisattvas, hundreds of thousands of koṭis of nayutas of ineffable numbers, who formerly dwelt in the Tuṣita Palace, are produced from the Dharma that surpasses the three realms, produced from the practices free from all defilements, produced from the all-pervading unhindered mind, produced from the profound Dharma of upāya, produced from immeasurable and vast cognition, produced from firm and pure faith, produced from increasing inconceivable roots of goodness, accomplished through generating asuṃkhyeyas of skillful transformations, manifested through the mind that makes offerings to the Buddha, and sealed by the gate of the unconditioned Dharma.' Explanation: The above presents the causes in full. Below it says, 'They bring forth offerings that surpass all the heavens to make offerings to the Buddha'—this speaks of the multiple fruits. Next are eight clauses where one cause accomplishes one fruit. The sūtra says: 'With all jewelled canopies produced from the pāramitās, all flower curtains produced from the pure understanding of all Buddha-realms, all robes produced from the anutpattikadharmakṣānti, up to all jewelled palaces where the Buddha dwells produced from the joyful mind that understands all phenomena to be like a dream.' Since anutpattikadharmakṣānti only produces robes and so forth, it is said that one cause only produces one fruit. Afterward there are nine clauses where one cause accomplishes multiple fruits. That is, it merely adduces the non-arising [insight] as the cause, which generally produces all fruits. Hence the sūtra says: 'Because of the nine clouds: all jewelled lotus clouds produced from unattached roots of goodness and unproduced roots of goodness, all firm fragrance clouds, all boundless-colored flower clouds,' and so on, there should also be multiple causes accomplishing one fruit. This is subsumed under the first passage, meaning that multiple causes each accomplish [a fruit], as in collectively accomplishing one canopy, collectively accomplishing one robe, and so forth. Now, when considering multiple causes accomplishing one fruit, any single robe is then the canopy and the rest, because those diverse accomplishments of multiple causes are together upon the single robe; hence, any single phenomenon is the inexhaustible dharmadhātu. How much more so since each such phenomenon accords with nature, they are all therefore the inexhaustible dharmadhātu, merely designated under one meaning or another! For instance, to manifest the meaning of venerable and perfect clarity, it is called a jewel. If speaking of sovereignty, it is called a king. If for moistening and benefiting, it is called a cloud, and so on. Thus, the Golden World is the fundamental nature; Maitreya's tower is the Dharma-gate; and the Brahman Jayoṣmīya's mass of fire and mountain of swords are the non-conceptual prajñā cognition, and so forth—all of these are such phenomena. Therefore, because each and every phenomenon is endowed with inexhaustible Dharmas, the established virtue of complete endowment of the inexhaustible does not go beyond this.