新華嚴經論 9.47

9.47

第三明大悲因果者，以如來大慈悲為因，如來所處宮殿為依果。此中有五種德而共成之：一如來大悲含育德，以成其宮；二以正智利眾生德，以成其殿；三以智觀照利自他德，能成其樓；四以大智知根設教益生德，能成其閣；五大悲弘願周遍利生德，報得宮殿樓閣周遍十方。又以十波羅蜜行隨大悲生，復成十種依果。何者為十？隨法身、隨萬行、隨大悲、隨大智所招依果，各自區分不相礙故。猶如大地生諸卉木，地唯是一，萬像不同。如水資生喻，思之可見。但十波羅蜜理唯一性，隨其法身萬行大悲大智，報自差殊故。如法身大願大悲大智十波羅蜜，廢一不可。至八地已來其功未熟，若廢一即一切不成。欲學佛菩提，如此通融不修一行，若偏修理即滯寂、若偏修智即無悲、若偏修悲即染習便增、若但修大願即有為情起。菩薩於此眾行不去不留，以法性均融得所，即得以定慧力觀察之，不可玄情斟酌也，長諸癡愛。其十種行以為十種依果莊嚴者，一以十方一切諸佛平等法性無著大慈大悲心，行檀波羅蜜所招依果，眾色摩尼之所集成。以大悲位中萬行，或染或淨，非一色故，所招依果非一色故，以嚴宮殿。二以法性自體清淨無表戒體，隨大慈悲行守護眾生，名為行華，能感自他果故，所招寶華報以嚴宮殿。三以忍波羅蜜處世濟凡，毀譽不變動故，外招依果諸寶流光，光化為幢。幢者，不傾動義、勝怨義，勝於毀讚之怨故。四以精進波羅蜜隨大悲行，外招依果，無邊菩薩道場眾會以嚴宮殿，咸集其所。五以禪波羅蜜隨大悲行，外招依果。菩薩出現光明，以定能發大悲慧光明故。六以慧波羅蜜隨大悲行，外招依果，得不思議摩尼寶王而為其網，以慧能簡擇成諸法網故，還得不思議音寶網用嚴宮殿。七以方便波羅蜜能隨大悲，同於染淨隨流之行，外招依果，得自在神通之力，所有境界皆從中出。明如來以法無依住智慧之門，成大悲方便之行為因，所招神力以嚴宮殿。如七地位中所行方便行成大悲門，經中喻云「猶如一國純穢、一國純淨，於此二國事難可了知。」明七地菩薩以成就大悲方便萬行，於染淨二見難斷難成故，為此悲門化利眾生無休息故。八以願波羅蜜外招依果，眾生所居屋宅現宮殿中，明如來大願應眾生為因，所招依果如斯顯現故。又此中明智悲圓淨故。九以如來力波羅蜜隨大悲行，為大法師故，諸佛神力所加，以嚴宮殿以為依果。十以如來行智波羅蜜為因，外招神力，一念之間宮殿悉皆包含十方法界，明智隨悲用普含覆故。以上十種行用嚴宮殿。上莊嚴皆是如來隨大悲行所招依果故，文勢連貫互融相依，明一行一切行互參故。一切報果不可無因而得，但以智細細思之，本來因果內外相似。

Third, explaining the causes and effects of great compassion: taking the Tathāgata's great kindness and compassion as the cause, the palace in which the Tathāgata dwells serves as the circumstantial fruition. Within this, five kinds of virtues together establish it: (1) with the Tathāgata's virtue of containing and nurturing through great compassion, it establishes the palace; (2) with the virtue of benefiting sentient beings through correct wisdom, it establishes the hall; (3) with the virtue of benefiting oneself and others through the illumination of wisdom, it can establish the multi-storied pavilions; (4) with the virtue of knowing capacities and setting forth teachings to benefit beings through great wisdom, it can establish the towers; (5) with the virtue of the broad vows of great compassion universally benefiting beings, he obtains as retribution that the palaces, halls, pavilions, and towers universally pervade the ten directions. Furthermore, taking the practices of the ten pāramitās as arising in accordance with great compassion, they again establish ten kinds of circumstantial fruitions. What are the ten? They are the circumstantial fruitions incurred in accordance with the dharmakāya, in accordance with the myriad practices, in accordance with great compassion, and in accordance with great wisdom, each distinctly demarcated without mutually obstructing one another. Just as the great earth gives birth to various herbs and trees—the earth is only one, yet the myriad forms are different. It is like the analogy of water nourishing life: when contemplated, this can be seen. The principle of the ten pāramitās is only of a single nature, yet according with the dharmakāya, the myriad practices, great compassion, and great wisdom, their retributions naturally differ. As for the dharmakāya, great vows, great compassion, great wisdom, and the ten pāramitās, dispensing with even one is impermissible. Up until the eighth ground, their cultivation has not yet matured; if one is dispensed with, then all are left unaccomplished. If one wishes to train in the enlightenment of a Buddha, traversing them harmoniously like this without cultivating merely a single practice: if one cultivates principle in isolation, one stagnates in quiescence; if one cultivates wisdom in isolation, one lacks compassion; if one cultivates compassion in isolation, defiled habitual tendencies increase; if one cultivates only great vows, conditioned sentiments arise. The bodhisattva, in these myriad practices, neither abandons nor clings; with the dharma-nature evenly blended and finding its proper measure, one can then contemplate it through the power of samādhi and wisdom, and must not deliberate with profound speculation, which only breeds delusions and attachments. As for the ten practices serving as the ten kinds of adornments of circumstantial fruition: (1) with the non-attached mind of great kindness and great compassion of the equal dharma-nature of all Buddhas of the ten directions, practicing the dāna-pāramitā incurs as circumstantial fruition an assembly formed of variegated maṇi gems. Because the myriad practices in the stage of great compassion are either defiled or pure and not of a single colour, the circumstantial fruition incurred is not of a single colour, and adorns the palace. (2) With the non-manifest precept-essence that is of the pure nature of the dharma-nature, practicing in accord with great kindness and compassion to guard and protect sentient beings—this is named the 'flower of practice', and because it can induce fruits for oneself and others, the retribution of precious flowers incurred adorns the palace. (3) With the kṣānti-pāramitā dwelling in the world to rescue ordinary mortals, remaining unperturbed by blame or praise, it externally incurs as circumstantial fruition the flowing radiance of various jewels, which transforms into banners. 'Banner' has the meanings of being unshakeable and conquering foes, conquering the foes of blame and praise. (4) With the vīrya-pāramitā practicing in accord with great compassion, it externally incurs as circumstantial fruition assemblies of boundless bodhisattvas at the bodhimaṇḍa adorning the palace, all gathering at that place. (5) With the dhyāna-pāramitā practicing in accord with great compassion, it externally incurs as circumstantial fruition bodhisattvas manifesting radiant light, because samādhi can emit the radiant light of the wisdom of great compassion. (6) With the prajñā-pāramitā practicing in accord with great compassion, it externally incurs as circumstantial fruition obtaining the king of inconceivable maṇi jewels as a net; because wisdom can discern and accomplish the nets of all teachings, it in turn obtains a net of jewels with inconceivable sounds to adorn the palace. (7) With the upāya-pāramitā able to accord with great compassion, identical to the practices that flow along with the defiled and the pure, it externally incurs as circumstantial fruition obtaining the power of unimpeded spiritual penetrations, with all realms emerging from within it. This clarifies that taking the Tathāgata's gate of wisdom that relies on and abides in no dharma, accomplishing the practices of the skill-in-means of great compassion as the cause, incurs spiritual powers to adorn the palace. Just as the practices of skill-in-means performed in the seventh ground accomplish the gate of great compassion, the sūtra offers the analogy: 'It is like two countries, one purely defiled and one purely clean; the affairs of these two countries are difficult to understand fully.' This clarifies that for a bodhisattva of the seventh ground, by accomplishing the myriad practices of the skill-in-means of great compassion, the two views of defilement and purity are difficult to sever and difficult to accomplish, and therefore for the sake of this gate of compassion they transform and benefit sentient beings without rest. (8) With the praṇidhāna-pāramitā, externally incurring as circumstantial fruition the dwellings resided in by sentient beings appearing within the palace, this clarifies that taking the Tathāgata's great vows responding to sentient beings as the cause, the circumstantial fruition incurred appears like this. Furthermore, herein is clarified the complete purity of wisdom and compassion. (9) With the Tathāgata's bala-pāramitā practicing in accord with great compassion, being a great Dharma master, he is sustained by the spiritual powers of all Buddhas, which adorns the palace as circumstantial fruition. (10) Taking the Tathāgata's practice of the jñāna-pāramitā as the cause, externally incurring spiritual powers, in a single thought-instant the palace entirely contains the dharmadhātu of the ten directions, clarifying that wisdom, operating in accord with compassion, universally contains and covers everything. The above ten practices are used to adorn the palace. The above adornments are all circumstantial fruitions incurred by the Tathāgata through practices in accord with great compassion; hence the flow of the text is continuous, mutually fused, and mutually reliant, clarifying that one practice and all practices mutually interpenetrate. No retribution or fruition can be obtained without a cause; if one only reflects on this meticulously with wisdom, originally cause and effect, internal and external, correspond to each other.