新華嚴經論 10.2

10.2

一菩提樹內流光眾是，明佛本因五位進修，建行利生成報顯因眾。如前所釋。二如來所居宮殿內眾，明佛本因大悲圓滿，覆育含生利生之行顯因成報眾。三十佛世界微塵數菩薩眾中，普賢等上名悉同名為普者十箇菩薩眾，明古今諸佛共行普賢行眾。已上三眾皆是古今諸佛共行萬行大悲大智，隨五位中進修自利利他十波羅蜜、四攝、四無量等之常行普賢之道也。一切菩薩以此為體，一切凡夫以此為所乘，如大王路，法則常然，行與不行非道之異。從此十普賢眾以下至第四，從三十三天王至大自在天王眾，隨位復分為五。第一從爾時世尊處於此座成最正覺，并十普賢眾，此是現果成因生信分。何以然者？為如來是正覺之果，普賢等眾是佛行果。如來所居華藏淨土，是佛報得依果。一切眾生以自根性觀如來三種因果，及行佛自行普賢門而生信心故。若不如是，依何生信？是故如來以此三種因果，而令眾生信樂修行。以是義故，此之初會及普光明殿中第二會，至〈賢首品〉已來十二品經，總是舉果勸修生信分。

First, the assembly radiating light within the bodhi tree explains the assembly that reveals the cause and achieves retribution through establishing practice and benefiting sentient beings, progressing through the five stages from the Buddha's original cause, as explained previously. Second, the assembly within the palace where the Tathāgata resides explains the assembly that reveals the cause and achieves retribution through the Buddha's original cause of perfecting great compassion, sheltering sentient beings, and benefiting beings. Third, among the assemblies of bodhisattvas as numerous as the dust motes of ten Buddha worlds, the ten bodhisattva assemblies whose primary names all share the word "Samanta-", such as Samantabhadra, explain the assembly of Buddhas past and present jointly practicing the conduct of Samantabhadra. These three assemblies above are all the constant practice of the path of Samantabhadra: the myriad practices of great compassion and great wisdom jointly carried out by Buddhas past and present, cultivating the ten pāramitās, the four means of embracing, the four immeasurables, and so forth, progressing through the five stages to benefit oneself and others. All bodhisattvas take this as their essence, and all ordinary persons take this as their vehicle—like a great royal highway, its rule is ever so, and whether one walks it or not does not alter the path. From these ten Samantabhadra assemblies down to the fourth, from the assemblies of the thirty-three heavenly kings down to the kings of the Maheśvara heaven, they are again divided into five according to their stages. First, from "At that time, the World-Honoured One was upon this seat, having attained supreme, correct awakening," together with the ten Samantabhadra assemblies, this is the section that manifests fruition to establish the cause and generate faith. Why is this so? Because the Tathāgata is the fruition of correct awakening, the assemblies of Samantabhadra and the others are the fruitions of the Buddha's practice, and the Lotus Treasury Pure Land where the Tathāgata resides is the circumstantial fruition attained as the Buddha's retribution. It is because all sentient beings, according to their own capacities, contemplate these three kinds of cause and fruition of the Tathāgata and practice the Buddha's own practice of the gate of Samantabhadra, thereby giving rise to faithful devotion. Were it not so, on what basis would they give rise to faith? Therefore, the Tathāgata uses these three kinds of cause and fruition to cause sentient beings to faithfully aspire and cultivate practice. For this reason, this initial assembly, as well as the second assembly in the Hall of Universal Light, down to the Chapter on the Foremost of Worthies—twelve chapters of the sūtra in all—constitute entirely the section that presents fruition to encourage cultivation and generate faith.