新華嚴經論 9.46

9.46

第二萬行因者，其如來自行普賢行為因，所招寶樹行列莊嚴金地、周遍十方為依果故。經云「令此道場一切嚴具樹中現像」者，明覺行體周徹故。此總陳樹上莊嚴，後別舉菩提樹一箇，用明眾樹亦爾。其菩提樹有十種依果者，常以金剛地為正報，其上莊嚴為依。又如來身為正報，金剛地及地上一切莊嚴為依。今樹者，以如來行為因，因行招報，樹為依報。又樹上，其樹金剛為身，金為正報，幹枝條葉華果為依，明以行樹法華智果慈悲之葉，以十波羅蜜為枝幹，法身以為其莖，而隨十行之上報得十種依果莊嚴。何者為十？一金剛為樹身，以法性為檀行體故，所招金剛樹身依果。為明一切行從法性生故，是故以金剛為身。云樹高顯者，如下〈十地品〉說十地菩薩行中依果所招之樹，其身周圍十萬三千大千世界，高百萬三千大千世界。如十地菩薩行中依果尚自如是，況復如來？二瑠璃為幹者，生枝已上為幹，向下無枝條處為樹身，明自行淨戒為因，外招瑠璃為樹幹故。直出者為幹，傍生者為枝，枝上生者為條，明萬行隨流，以淨戒為體，以無染故皆是法性身，隨流而無染淨行果所招報相。三眾雜妙寶以為枝條以嚴其幹者，明純雜萬行對緣成忍，能利自他所招依果故。四寶葉扶疎垂蔭如雲而嚴其條，扶疎者蔭映得所，明精進波羅蜜自利利他教行法門，覆護得所不省不煩恰中故，外招依果樹葉以嚴覆蔭眾生得所故也。五寶華雜色分枝布影以嚴寶樹者，明如來以無量三昧方便隨流利生，影應一切眾生之行，隨類現形，外招其華以嚴寶樹。亦明三昧能開敷智慧果故，故報得依果以華為嚴。六摩尼為果與花間列者，明以定華能敷慧果，寂用自在故。含輝發焰者，慧能照燭自他故，所招依果華果間嚴。七樹出光嚴者，明方便波羅蜜以大悲心，處纏同事方便破暗故，所招依果故。樹出光嚴八光出摩尼者，明第八願波羅蜜興智自在所招果故。九摩尼寶內有諸菩薩俱時出現者，明第九力波羅蜜以無功智身出應隨緣利含識故。九地菩薩為大法師，所招依正本末相似，以行果能招樹報，樹出菩薩眾還明本行，明依正交參具總別故。為明本行萬行報得樹嚴，樹出菩薩，以明因果徹故。摩尼寶中現菩薩身雲者，表八地無功之淨智，九地出行設教利生故。以菩薩是行，樹是行中報得，還於樹中出菩薩行。十菩提樹恒出妙音說法莊嚴者，明如來十住十地等智波羅蜜，以法大雲雨法雨故，所招依果。

Second, as for the cause of the myriad practices: the Tathāgata's own practice of Samantabhadra's conduct is taken as the cause, which brings about, as the circumstantial fruition, rows of jewelled trees adorning the golden ground and pervading the ten directions. When the sūtra says, "Causing the images of all the adorning implements of this bodhimaṇḍa to appear within the trees," this clarifies that the substance of enlightened practice is completely pervasive. This generally sets forth the adornments on the trees; later it specifically cites the single bodhi tree to show that all the trees are also like this. As for this bodhi tree having ten kinds of circumstantial fruitions: generally, the adamantine ground is taken as the primary fruition, and the adornments upon it as the circumstantial; furthermore, the Tathāgata's body is the primary fruition, while the adamantine ground and all the adornments on the ground are the circumstantial. Now as for the trees: taking the Tathāgata's practice as the cause, the causal practice brings about the retribution, with the trees being the circumstantial retribution. Furthermore, on the trees: the adamantine nature of the tree is its body, and gold is the primary fruition; its trunk, branches, twigs, leaves, flowers, and fruits are circumstantial. This clarifies that, taking practice as the tree, the Dharma as flowers, wisdom as fruit, compassion as leaves, the ten pāramitās as branches and trunk, and the dharmakāya as its stem, according with the ten practices, one receives in retribution ten kinds of circumstantial fruition adornments. What are the ten? First, adamantine nature as the tree trunk: taking the Dharma-nature as the substance of the practice of giving, this brings about the adamantine tree trunk as circumstantial fruition. To clarify that all practices are born from the Dharma-nature, it therefore has adamantine nature as its trunk. Saying that the tree is tall and prominent: as the "Chapter on the Ten Grounds" below states regarding the tree brought about as circumstantial fruition within the practice of the bodhisattvas of the ten grounds, its trunk has a circumference of one hundred and thirty thousand great trichiliocosms and a height of one million and three thousand great trichiliocosms. If the circumstantial fruition within the practice of the bodhisattvas of the ten grounds is already like this, how much more so for the Tathāgata? Second, lapis lazuli as the upper trunk: what grows above the branches is the upper trunk, and where there are no branches below is the tree body; this clarifies that one's own practice of pure precepts is the cause, externally bringing about lapis lazuli as the tree's upper trunk. That which grows straight up is the upper trunk, what grows out laterally are branches, and what grows on branches are twigs; this clarifies that the myriad practices accord with the stream, having pure precepts as their substance, and being undefiled, they are all the body of Dharma-nature—this is the mark of retribution brought about by the fruit of pure practice that accords with the stream yet remains undefiled. Third, various diverse wondrous jewels forming branches and twigs to adorn its upper trunk: this clarifies the circumstantial fruition brought about by the pure and mixed myriad practices confronting conditions to achieve forbearance, being able to benefit oneself and others. Fourth, luxuriant jewelled leaves hanging down shade like clouds to adorn its twigs: 'luxuriant' means that the shade cast is appropriate; this clarifies that the Dharma gates of teaching and practice in vigor pāramitā, benefiting oneself and benefiting others, cover and protect appropriately—neither too sparse nor too crowded, exactly fitting—externally bringing about the circumstantial fruit of tree leaves to adorn, appropriately sheltering and shading sentient beings. Fifth, jewelled flowers of variegated colors branching out and casting reflections to adorn the jewelled trees: this clarifies that the Tathāgata, with countless expedients of samādhi, accords with the stream to benefit beings, reflecting and responding to the practices of all sentient beings, manifesting forms according to their kinds, externally bringing about these flowers to adorn the jewelled trees. It also clarifies that samādhi can cause the fruit of wisdom to blossom; therefore, in retribution one obtains the circumstantial fruit of using flowers as adornment. Sixth, maṇi jewels as fruit interspersed with flowers: this clarifies that by the flower of concentration, the fruit of wisdom can blossom, tranquil and functioning with sovereignty. Containing radiance and emitting flames: because wisdom can illuminate oneself and others, the circumstantial fruition brought about is the alternating adornment of flowers and fruits. Seventh, the trees emitting light as adornment: this clarifies that the expedient means pāramitā, with a mind of great compassion, dwells amid defilements to perform common actions as an expedient to destroy darkness; hence this circumstantial fruition is brought about. The trees emitting light as adornment—eighth, light emitting maṇi: this clarifies the fruition brought about by the eighth vow pāramitā giving rise to wisdom with sovereignty. Ninth, within the maṇi jewels bodhisattvas appearing simultaneously: this clarifies that the ninth power pāramitā, with an effortless body of wisdom, emerges and responds according to conditions to benefit sentient beings. As bodhisattvas of the ninth ground are great Dharma masters, the circumstantial and primary, root and branch that are brought about are mutually similar; because the fruit of practice can bring about the retribution of the tree, and the tree produces the multitude of bodhisattvas, this in turn illuminates the fundamental practice, making clear that circumstantial and primary interpenetrate and fully possess the universal and particular. To clarify that the myriad practices of the fundamental practice obtain the tree's adornments in retribution, the tree brings forth bodhisattvas to show that cause and effect are thoroughly penetrating. The manifestation of clouds of bodhisattva bodies within the maṇi jewels signifies the pure, effortless wisdom of the eighth ground, where upon the ninth ground one puts forth practices, sets up teachings, and benefits beings. Because the bodhisattvas are the practice, and the tree is what is obtained as retribution within practice, from within the tree the bodhisattva practices emerge in turn. Tenth, the bodhi tree constantly emitting wondrous sounds preaching the Dharma as adornment: this clarifies the circumstantial fruition brought about by the Tathāgata's wisdom pāramitā of the ten abodes, ten grounds, and so forth, raining down Dharma rain with the great cloud of Dharma.