新華嚴經論 9.52

9.52

三明座上莊嚴因果者，略有十種，皆以如來智隨萬行，一切處亦成正覺為因，一切處十種莊嚴為依果故。其十者何？一摩尼為臺者，明如來智隨法施成檀波羅蜜，明智體淨所招依果，得離垢寶為嚴故。摩尼者，此云離垢寶也。智能出俗，以此為臺，明智體超塵逈出義也。二蓮華為網者，以智隨萬行成戒波羅蜜門，明其性戒得真不證，處纏不污，猶如蓮華處水不染。為網者，明智隨戒體，教行漉眾生故，所招依果報相似故。三清淨妙寶以為其輪者，明如來以智隨行成其忍門，生在王宮及示成正覺，假令調達梵魔波旬惱而不恚，所招依果妙寶為輪，明佛忍行圓滿故果報圓滿也。四眾色雜華而作瓔珞者，明如來以智隨眾行成精進波羅蜜故，所招依果眾色之華，而作瓔珞以嚴寶座。為明精進行為嚴大智法身為華瓔故，明智行互嚴。五堂榭樓閣階砌戶牖凡諸物像備體莊嚴者，明如來以智隨行成禪波羅蜜門故，明其如來智隨禪行無動不寂，明此禪門總攝法身大悲大智進修行門層級次第總皆具足，所招依果亦具足故，故總舉凡諸物像備體莊嚴。俗書云「大屋曰榭，其狀上平，可以為臺觀。四周置簷，上下以軒檻階砌嚴之，中虛為其室。」亦云臺上有木為榭。此為略言之。六寶樹枝果周迴間列者，明如來智隨慧用依根同行所招依果，樹嚴寶座寶樹枝果周迴間列者，明理智悲願互參同時，總別得所不偏修故。以十門參之。七摩尼光雲互相照曜者，明如來智隨方便行隨器與益，所招如是依果莊嚴。照曜者，知根同事。八十方諸佛化現珠王一切菩薩髻中妙寶悉放光明而來瑩燭者，明如來因中八地大智大願功終，大悲已滿大智圓明，諸佛摩頂，能十方示成佛身，一切菩薩願行齊等故招依果。佛化珠王者，明同十方諸佛自在故。菩薩妙寶共來瑩燭者，明菩薩行圓。瑩者明淨義，燭者照曜義，以明如來因中八地大智，隨本大願力照眾生根，依根與益，故為依果也。皆以十玄六相該通，總一剎那際同別具足故，不可順情而知。常不異理智而知，依無作定體方明。思而知之者，信位也。九復以諸佛威神所持者，明如來大智隨行成力波羅蜜，為大法師，說佛法輪，同諸佛力故，所招依果。佛力持座令座說法，十座出音聲說佛境界，妙音遐暢無處不及者，遐者遠也，暢者悅也，明座出音，說佛境遍周法界，遠悅眾生故。此如來因位十地法雲潤澤所招依果故。

Third, clarifying the causes and effects of the adornments upon the throne: there are briefly ten kinds, all taking the Tathāgata's wisdom according with the myriad practices and attaining correct awakening in all places as the cause, and taking the ten kinds of adornments in all places as the circumstantial fruition. What are the ten? (1) With maṇi gems forming the dais: this clarifies that the Tathāgata's wisdom accords with the giving of Dharma to accomplish dāna-pāramitā; it clarifies the circumstantial fruition incurred by the purity of the essence of wisdom, obtaining defilement-free jewels as adornment. 'Maṇi' is translated here as 'defilement-free jewel'. Wisdom can transcend the mundane; using this as a dais clarifies the meaning of the essence of wisdom transcending dust and rising far above. (2) With lotus flowers forming the net: taking wisdom according with the myriad practices to accomplish the gate of śīla-pāramitā, this clarifies that its nature precepts attain reality without clinging to realization, dwelling amidst entanglements without being defiled, just as lotus flowers dwell in water without being stained. Forming a net clarifies that wisdom accords with the precept-essence, straining sentient beings through teachings and practices; hence the circumstantial fruition incurred is similar to the retribution. (3) With pure, wondrous jewels forming its wheels: this clarifies that the Tathāgata uses wisdom according with practice to accomplish the gate of kṣānti; being born in the royal palace and demonstrating the attainment of correct awakening, even if Devadatta, Brahmā, and Māra Pāpīyas harass him, he does not harbor resentment; the circumstantial fruition incurred is wondrous jewels forming wheels, clarifying that the Buddha's practice of patience is perfected, and thus the retribution is also perfected. (4) With variegated flowers forming necklaces: this clarifies that the Tathāgata uses wisdom according with the myriad practices to accomplish vīrya-pāramitā; hence the circumstantial fruition incurred consists of flowers of variegated colours forming necklaces to adorn the jewel throne. To clarify that the practice of vigor adorns the dharmakāya of great wisdom as flower-garlands, it clarifies the mutual adornment of wisdom and practice. (5) With halls, pavilions, multi-storied pavilions, staircases, doors, and windows—all material forms being fully equipped with adornments: this clarifies that the Tathāgata uses wisdom according with practice to accomplish the gate of dhyāna-pāramitā, clarifying that the Tathāgata's wisdom according with the practice of dhyāna is such that there is no movement that is not quiescent; this clarifies that this gate of dhyāna completely subsumes the dharmakāya, great compassion, and great wisdom, and the tiers and sequences of progressive cultivation are all fully complete, so the circumstantial fruition incurred is also complete; therefore it generally mentions all material forms being fully equipped with adornments. Secular books state: 'A large building is called a xie; its shape is flat on top and can serve as a viewing terrace. Eaves are placed on all four sides, and above and below it is adorned with railings and staircases, with its interior left open as its chamber.' It is also said that when there is a wooden structure on a terrace, it is a xie. This is to speak of it briefly. (6) With branches and fruits of jewel trees interspersed all around: this clarifies the circumstantial fruition incurred by the Tathāgata's wisdom according with the function of prajñā and engaging in shared action based on capacities; that trees adorn the jewel throne and the branches and fruits of jewel trees are interspersed all around clarifies that principle and wisdom, compassion and vows mutually interpenetrate simultaneously, with the universal and particular finding their proper measure without biased cultivation. One should examine this through the ten gates. (7) With clouds of maṇi light mutually illuminating one another: this clarifies that the Tathāgata's wisdom accords with the practice of skill-in-means to confer benefit according to the vessel, incurring such circumstantial adornments. 'Illuminating' means knowing capacities and engaging in shared action. (8) With the kingly pearls transformed by the Buddhas of the ten directions and the wondrous gems in the topknots of all bodhisattvas all emitting radiant light to illuminate and brighten: this clarifies that in the Tathāgata's causal stage, upon the completion of the great wisdom and great vows of the eighth ground, great compassion is already full and great wisdom is completely luminous; the Buddhas pat his head, he can manifest Buddha bodies in the ten directions, and the vows and practices of all bodhisattvas are equal, thus incurring this circumstantial fruition. The Buddhas manifesting kingly pearls clarifies that he is equal to the sovereignty of the Buddhas of the ten directions. The bodhisattvas' wondrous gems together coming to illuminate and brighten clarifies that the bodhisattva practices are perfected. Ying means clear and pure; zhu means illuminating; this clarifies that the great wisdom of the eighth ground in the Tathāgata's causal stage, according with the power of his fundamental great vows, illuminates the faculties of sentient beings and confers benefit according to their faculties; therefore it serves as the circumstantial fruition. These are all encompassed and penetrated through the ten mysteries and the six characteristics, with identity and distinction fully complete in a single kṣaṇa; they cannot be known by following ordinary sentiments. They are constantly known without diverging from principle and wisdom, and only become clear relying on the essence of unconditioned samādhi. Those who know them by pondering belong to the stage of faith. (9) Further, being sustained by the awesome spiritual power of all Buddhas: this clarifies that the Tathāgata's great wisdom accords with practice to accomplish bala-pāramitā; being a great Dharma master, he turns the wheel of the Buddha Dharma, sharing the power of all Buddhas, and thus incurs this circumstantial fruition. The Buddhas' power sustains the throne, causing the throne to preach the Dharma. (10) The throne emitting sounds to preach the Buddha's realm, its wondrous sounds extending far and delighting, leaving no place unreached: 'extending far' means distant; 'delighting' means pleasing; this clarifies that the throne emits sounds, preaching the Buddha's realm pervading the dharmadhātu to delight sentient beings from afar. This is the circumstantial fruition incurred by the moistening of the Dharma clouds of the tenth ground in the Tathāgata's causal stage.