新華嚴經論 13.21

13.21

三釋華藏世界海因何報得者，以從初信心至於八地已來，恒以大志願力持，令其不退菩提，諸波羅蜜海教化饒益一切眾生，至於八地任利無功。當知風輪是大願波羅蜜所成報故。眾生世間妄想，業風所持。如來世間以大願力智風，能持諸境，為以智能隨願、願能成智，還以大願法身大智之所報得。風輪之體若不以法身，一切諸行總有為故。若無志願，法身無性不能自成，何況成他。以三事為緣，方堪利生，不滯空有。進修功熟，任利無功。且取初因大願為首，令持萬境。總以大願智風以為持境，是故此品下云「普散摩尼妙寶華，以昔願力空中住。」如是華藏世界所有莊嚴，總是風輪上持諸境。由諸福行本從願生，還將本因以持諸果。以此用願波羅蜜，能成一切諸波羅蜜，以本因如此，故因果相持。今以第八及初發心時願波羅蜜中十波羅蜜，以成十種風輪，用持其上十種一切莊嚴，以願波羅蜜互體相參，能持其上諸行報得一切莊嚴。如最下風輪名平等住，是願波羅蜜中檀波羅蜜報得故，能持其上一切寶焰熾然莊嚴。還是願波羅蜜中檀度門法財惠施之所報生，還自相持。因果相徹，法不虛得，因不唐捐。以准此用願波羅蜜中十度法門配之十種風輪，報得因果相持故。還如眾生世間妄想，業風最居其下，上持水際金剛地山，令其安住孛像玄光，以成天文運遊不墮。蓮華藏體是法身隨行無依住智體之所報得，及宮殿總大悲含育之所報得，樓閣即是智照觀根順悲濟物之所報得，其地金剛平等自性法身之所報得。但是諸莊嚴中，所有金剛為莊嚴者，皆法身隨行之報得。但是摩尼莊嚴，皆法身成戒體隨行報得。金剛輪圍山即是大悲戒防護業之所報得，眾華莊嚴，萬行利生，開敷眾善之所報得故。寶樹莊嚴者，建行利生覆蔭含識之所報得。如十行位中，功德林等十箇菩薩下名悉同名之曰林，為行覆蔭故。師子座莊嚴者，即是以法身隨智建法輪報得故。略而言之，且復如是，廣說報業所因，不可具悉。夫報不虛得，皆有所因。若不知因，云何修果？是此品之初，此華藏莊嚴世界海，是毘盧遮那如來往昔於世界海微塵數佛一一佛所，淨修世界海微塵數大願之所嚴淨。但云願者，為行由願成。又下云「普賢智地行悉成，一切莊嚴從此出。」如香水海，大慈悲業之所報得。香水河，是進修之行所報得。如下文殊師利常隨眾中，總以名表法，即見名知行。如此華藏世界海，見果知因，不可別引餘經將來證此。此經見名即知法，見果即知因，方可識此經之意趣。餘經法相門戶，多不與此經相應。餘經云苦諦，此經云聖諦，即義有餘。餘經說四諦，此經說十聖諦及十十二緣，若廣說無量差別，不可卒申。以是義故，此配因果，不可引餘教配此經文。此經見名知行，以果識因。如文殊師利常隨之眾，云明練十方儀式主方神、除滅無明黑闇主夜神、一心匪懈闡明佛日主晝神，即其例矣。此華藏世界報得之體，大要總言，大願法身大智萬行大慈大悲。以此五事成滿，盡法界虛空界，乃至塵毫之內重重剎海中，一切眾生行皆悉等利。至八地任用無功，自常充遍，以此為體。非是滯寂自安及人天自求樂果者之所境界故，亦非樂生淨土菩薩者境界故。此淨土菩薩，設修六波羅蜜、得六神通，亦未能生信故，為本不以法界根本智、差別智乘發心信修行故。

Third, explaining through what causes the Lotus Treasury World Ocean is obtained as retribution: From the initial mind of faith up to the eighth ground, one is constantly sustained by the power of great aspiration, so that one does not regress from bodhi; through oceans of pāramitās, one teaches, transforms, and benefits all sentient beings, reaching the eighth ground where benefiting others is spontaneous and effortless. One should know that the wind spheres are the retribution formed by the aspiration pāramitā. In the realm of sentient beings, deluded thoughts are sustained by karmic wind. In the realm of the Tathāgatas, the wind of wisdom powered by great vows can sustain all realms. Because wisdom can accord with vows and vows can accomplish wisdom, it is obtained as retribution from the dharmakāya and great wisdom of the great vow. If the essence of the wind spheres were not based on the dharmakāya, all practices would be entirely conditioned. If there were no aspiration, the dharmakāya, lacking self-nature, could not accomplish itself, much less accomplish others. Only when these three things serve as conditions can one benefit sentient beings without stagnating in either emptiness or existence. As cultivation progresses and matures, one benefits others spontaneously without effort. Taking first the initial cause of the great vow as foremost, it is made to sustain the myriad realms. Overall, the wind of wisdom of the great vow is taken to sustain the realms. Therefore, below in this chapter it is said: "Everywhere scattering wondrous gem flowers of maṇi, / By past vow-power they abide in the sky." All the adornments of such a Lotus Treasury World are simply realms sustained atop the wind spheres. Since the practices of blessing originally arise from vows, the original cause is in turn used to sustain the results. By thus employing the vow pāramitā, one can accomplish all the pāramitās; because the original cause is like this, cause and effect mutually sustain each other. Now, taking the ten pāramitās within the vow pāramitā at the eighth [ground] and at the time of initial resolve, they form the ten wind spheres, used to sustain the ten kinds of all adornments above them; because the vow pāramitās mutually interpenetrate in essence, they can sustain all the adornments obtained as retribution from the various practices above them. For example, the lowest wind sphere is named Equal Abiding: because it is obtained as retribution from the dāna-pāramitā within the vow pāramitā, it can sustain all the blazing adornments of jewel-flames above it. It is likewise born as retribution from the bestowing of the Dharma wealth through the dāna-pāramitā gate within the vow pāramitā, and they mutually sustain each other. Cause and effect thoroughly penetrate each other; dharmas are not attained in vain, and causes are never wasted. By matching the ten wind spheres to the Dharma gates of the ten pāramitās within the vow pāramitā according to this principle, the retribution causes and effects mutually sustain each other. Just as in the realm of sentient beings, deluded thoughts and the karmic wind dwell at the very bottom, sustaining above them the water boundary, the diamond ground, and the mountains, causing the comet-like manifestations and mysterious lights to dwell securely, so that astronomical bodies move and travel without falling. The essence of the Lotus Treasury is obtained as retribution from the essence of wisdom that accords with practice and has no dependent abiding within the dharmakāya; the palaces are entirely obtained as retribution from the nurturing of great compassion; the multistoried pavilions are obtained as retribution from the illumination of wisdom observing faculties and according with compassion to deliver beings; its ground of diamond is obtained as retribution from the equal self-nature dharmakāya. All adornments among them that consist of diamond are retributions of the dharmakāya according with practice. All maṇi adornments are retributions of the dharmakāya establishing the essence of morality according with practice. The Diamond Cakravāḍa Mountains are obtained as retribution from the protective karma of the great compassion precept; the adornment of numerous flowers is obtained as retribution from the myriad practices benefiting beings and unfolding all goods. The adornment of jewel trees is obtained as retribution from establishing practices to benefit beings and sheltering sentient beings. Just as in the stage of the ten practices, the ten bodhisattvas below Virtuous Forest (Guṇavardhana) all share the name 'Forest' because practice provides shade and protection. The adornment of lion thrones is obtained as retribution from the dharmakāya following wisdom to establish the Dharma wheel. To state it briefly, it is like this; expounding in full the causes of the retribution karma is beyond detailed reckoning. For retributions are not obtained in vain; all have their causes. If one does not know the causes, how can one cultivate the fruit? Thus, at the beginning of this chapter, this Lotus Treasury Adorned World Ocean was purified and adorned by the Tathāgata Vairocana in the past in the presence of each Buddha among Buddhas as numerous as fine dust motes in world oceans, through purely cultivating great vows as numerous as fine dust motes in world oceans. It only speaks of vows because practice is accomplished through vows. Furthermore, it says below: "The practices of Samantabhadra's ground of wisdom are all accomplished; / All adornments emerge from this." For instance, the fragrant water oceans are obtained as retribution from the karma of great loving-kindness and compassion. The fragrant water rivers are obtained as retribution from the practice of progressive cultivation. Just as below, in Mañjuśrī's constantly accompanying retinue, all names express dharmas—seeing the name, one knows the practice. In this Lotus Treasury World Ocean, seeing the result, one knows the cause; one must not separately cite other sūtras to verify this. In this sūtra, seeing the name, one immediately knows the dharma; seeing the result, one immediately knows the cause; only then can one recognize the purport of this sūtra. The aspects and approaches of dharmas in other sūtras mostly do not correspond to this sūtra. Other sūtras speak of the truth of suffering, whereas this sūtra speaks of noble truths, and the meaning has further breadth. Other sūtras teach the four noble truths, whereas this sūtra teaches ten noble truths and ten sets of twelve links [of dependent origination]; if expounded extensively, there are immeasurable distinctions that cannot be set forth in haste. For this reason, in matching cause and effect here, one must not cite other teachings to match this sūtra's text. In this sūtra, seeing the name, one knows the practice; by the result, one recognizes the cause. As in Mañjuśrī's constantly accompanying retinue, the spirits directing the directions who clearly master the rites of the ten directions, the spirits directing the night who eliminate the dark obscurity of ignorance, and the spirits directing the day who single-mindedly and untiringly manifest the Buddha-sun are instances of this. The retribution body of this Lotus Treasury World, speaking in broad summary, consists of: great vows, dharmakāya, great wisdom, myriad practices, and great loving-kindness and compassion. With these five things fully accomplished, exhausting the dharmadhātu and the realm of empty space, down to the layers upon layers of kṣetra-oceans within a dust mote or hair-tip, the practices of all sentient beings are equally benefited. Reaching the eighth ground, function is effortless and naturally ever-pervading; this is taken as its essence. It is not the realm of those who stagnate in quiescence to rest comfortably, nor of humans and gods seeking pleasant fruits for themselves, nor is it the realm of bodhisattvas who delight in being born in a pure land. Even if such pure land bodhisattvas cultivate the six pāramitās and attain the six supernatural knowledges, they are still unable to generate faith, because they did not originally arouse the mind of faith and cultivate practice based on the vehicle of the fundamental wisdom and discriminating wisdom of the dharmadhātu.