新華嚴經論 7.36

7.36

第二明示果勸修者，即〈如來現相品〉、〈普賢三昧品〉、〈世界成就品〉、〈華藏世界品〉、〈毘盧遮那品〉如是五品經是也。於〈現相品〉，如來口中眾齒之間放光，以光中音聲十方告眾，使令咸集。普賢菩薩為佛長子，治佛家法入佛三昧，舉佛果德令眾敬愛起信樂修。如來於自身及座，舉體用因果門令眾咸知，以佛自身為法界大智身，以諸莊嚴具為普賢行用報果，以一切法空為座身，以此三法齊平興悲智門，無始無終示悟眾生，名之為佛。如來又於眉間毫相中放光明，名一切菩薩智光明普照曜十方藏，其狀猶如寶色燈雲，普照十方世界已，右繞於佛，從足下入。及於眉間毫相之內，出十佛世界微塵數菩薩眾，於其佛前共坐一蓮華之座，復讚嘆佛境界甚深。此明因果無二。光入足下，明以果成因。眉間光者，十地智果之光，今入佛足下，以果成因。十信之位，還從足下輪中出此光也，至十住位內次至足指端出，十行之內從足趺上出，十迴向之內從膝上出，十地之內還至眉間出，終而復始。毫相光明是十地之果光，其中出菩薩是其因行，明因從果出。明此已上五品經，是示佛果德令眾信樂。

Second, explaining the demonstration of the fruit to encourage practice: this consists of five chapters, namely, the 'Chapter on the Manifestation of the Tathāgata's Marks', 'Chapter on Samantabhadra's Samādhi', 'Chapter on the Formation of Worlds', 'Chapter on the Flower-Treasury World', and 'Chapter on Vairocana'. In the 'Chapter on the Manifestation of Marks', the Tathāgata emits light from between his teeth within his mouth, and with the sounds in the light announces to the assemblies in the ten directions, causing them all to gather. Bodhisattva Samantabhadra, as the eldest son of the Buddha, governs the Buddha's household Dharma and enters the Buddha's samādhi; he puts forward the Buddha's fruition virtues to cause the assemblies to revere and love them, and to give rise to faith and joyfully cultivate. The Tathāgata, in his own body and throne, puts forward the door of essence, function, cause, and effect to cause the assemblies to know completely: taking the Buddha's own body as the great wisdom body of the dharmadhātu, taking the various adornments as the fruition of saṃbhoga of Samantabhadra's active practice, and taking the emptiness of all phenomena as the body of the throne. With these three dharmas equally arousing the door of compassion and wisdom, he demonstrates and awakens sentient beings without beginning or end, and this is named 'Buddha'. The Tathāgata also emits light from the curl of white hair between his eyebrows, named 'the treasury of the light of wisdom of all bodhisattvas illuminating the ten directions', shaped like clouds of jewel-colored lamps. Having universally illuminated the worlds of the ten directions, it circumambulates the Buddha to the right and enters beneath his feet. And from within the white hair mark between his eyebrows, there emerge bodhisattva hosts equal to the dust motes of ten Buddha-worlds, who sit together on a single lotus throne before that Buddha and praise the profound sphere of the Buddha. This clarifies that cause and effect are non-dual. The light entering beneath his feet clarifies using the fruit to accomplish the cause. The light between the eyebrows is the light of the fruition of wisdom of the ten grounds; now entering beneath the Buddha's feet, it uses the fruit to accomplish the cause. In the stages of the ten faiths, this light again emerges from the wheels beneath his feet; in the ten abodes, it sequentially emerges from the tips of his toes; in the ten practices, it emerges from the tops of his feet; in the ten dedications of merit, it emerges from above his knees; and in the ten grounds, it returns to emerge from between his eyebrows, ending and beginning again. The light from the white hair mark is the fruition light of the ten grounds, and the bodhisattvas emerging from within it are its causal practice, clarifying that cause emerges from fruit. This clarifies that the five chapters above demonstrate the Buddha's fruition virtues to cause the assemblies to have faith and rejoice.