新華嚴經論 9.47

9.47

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.