新華嚴經論 9.46

9.46

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.