大毘盧遮那成佛經疏 1.19

1.19

經云「佛告金剛手：菩提心為因，大悲為根，方便為究竟」者，猶如世間種子，籍四大眾緣，故得生根如是次第，乃至果實成熟名為究竟。然以中智觀之，畢竟不生不滅，是故因果義成。若法不然，有生滅斷常之相，則墮於戲論，皆悉可破，因果義不成也。今行者觀心實相亦復如是，出過一切戲論，如淨虛空。於內證所行得深信力，薩婆若心堅固不動，離業受生成就真性生，萬行功德從此增長，故曰菩提心為因也。此菩提心，為後二句因；若望生死中所殖善根，則名為果，以覩佛法前相故。譬如有人聞善知識言：「汝今宅中自有無盡寶藏，應自勤修方便而開發之，可使周給一國常無匱乏。」彼人聞已即生諦信，如說而行，乃至施功不已漸見前相，爾時於寶藏功德離疑惑心，堪能發起殊勝加行。故菩提心即是白淨信心義也。《釋論》亦云「佛法大海，信為能入。」如梵天王請轉法輪時，佛說偈言：「我今開甘露味門，若有生信者得歡喜。」此偈中不言施戒多聞忍進禪慧人能得歡喜，獨說信人，佛意如是。我第一甚深法微妙，無量無數不可思議，不動不倚不著無所得法，非一切智人則不能解，故以信力為初。非由慧等而能初入佛法，為令如是淨信心堅牢增長。經中次說大悲為根，根是能執持義，猶如樹根執持莖葉花菓使不傾拔也。梵音謂悲為迦盧拏，迦是苦義，盧拏是剪除義。慈如廣植嘉苗，悲如芸除草穢，故此中云悲即兼明大慈也。且如行者修供養時，若奉一花或塗香等，即以遍一切處淨菩提心興供養雲普作佛事，發起悲願迴向群生，拔一切苦施無量樂。由自善根及與如來加持法界力故，所為妙業皆得成就。即是普於一切智地，乃至無餘有情界，皆悉生根也。隨行者以無住心所修萬行，即由大悲地界所執持故、大悲火界所溫育故、大悲水界所滋潤故、大悲風界所開發生故、大悲虛空不障礙故。爾時無量度門任運開發，由如牙根枝葉次第莊嚴，即是於一切心法具足因緣之義也。方便為究竟者，謂萬行圓極無可復增。應物之權究盡能事，即醍醐妙果三密之源也。又淨菩提心者，猶如真金，本性明潔、離諸過患。大悲如習學工巧，以諸藥物種種練冶，乃至鏡徹柔軟屈申自在。方便如巧藝成就，有所造作隨意皆成，規製中權出過眾伎故。其得意之妙，難以授人也。如《摩訶般若》所明六度、十八空、三昧、道品、總持門等，皆入大悲句中。即彼萬行所成一切智智之果，說名方便，由內具方便故。方便之業即是利他，是以梵音鄔波娜亦名發起，如從種子生果，果還成種，故以為名也。

When the sūtra says, 'The Buddha told Vajrapāṇi: bodhicitta is the cause, mahākaruṇā is the root, and upāya is the culmination,' it is just like an ordinary seed in the world: relying on the four great elements and multiple conditions, it is able to take root, proceeding in this order until the fruit ripens, which is called the culmination. Yet when observed with intermediate insight, ultimately there is neither arising nor ceasing; therefore the meaning of cause and effect is established. If dharmas were otherwise, possessing marks of arising, ceasing, annihilation, or permanence, they would fall into prapañca, all of which can be refuted, and the meaning of cause and effect would not be established. Now, when the practitioner contemplates the dharmatā of the mind, it is likewise: transcending all prapañca, it is like pure empty space. Obtaining deep conviction in that which is realized internally, the mind of sarvajña is firm and unmoving, free from receiving rebirth through karma, bringing forth the realization of the true nature, and the myriad practices and virtues increase from this; therefore it is said that bodhicitta is the cause. This bodhicitta is the cause of the following two phrases; yet in relation to the wholesome roots cultivated within saṃsāra, it is called the fruit, because one has seen the signs presaging the Buddha-Dharma. For instance, suppose someone hears a spiritual friend say: 'There is inexhaustible treasure in your house; you must diligently cultivate upāya yourself to open it, which will provide for an entire nation so it is never in want.' Having heard this, that person immediately gives rise to sincere faith, acts as told, and through ceaseless effort gradually sees the presaging signs; at that time, free from doubt regarding the virtues of the treasure, they are capable of initiating superior application. Therefore, bodhicitta means pure, clear faith. The Commentary also says: 'In the great ocean of the Buddha-Dharma, faith is what enables entry.' As when the Brahmā king requested the turning of the wheel of the Dharma, the Buddha spoke this verse: 'I now open the gate of nectar; if there are those who generate faith, they shall attain joy.' In this verse he did not say that those with generosity, morality, broad learning, patience, vigor, meditation, or wisdom can attain joy, but spoke solely of those with faith; such was the Buddha's intention. My foremost, most profound Dharma is subtle, immeasurable, countless, inconceivable, unmoving, non-abiding, non-attached, and without attainment; no one other than an omniscient person can understand it, so the power of faith is taken as primary. It is not through wisdom and the like that one can initially enter the Buddha-Dharma. To make such pure faith solid and grow, the sūtra next says mahākaruṇā is the root. 'Root' means that which can hold and sustain, just as the roots of a tree sustain the stem, leaves, flowers, and fruit so that they are not uprooted. In Sanskrit, compassion is called karuṇā: ka means suffering, and ruṇā means cutting off. Loving-kindness is like broadly planting good sprouts; compassion is like weeding out filth; hence here, stating compassion also encompasses great loving-kindness. Moreover, when a practitioner cultivates offerings, if offering a single flower or scented paste, they raise clouds of offerings with the pure bodhicitta that pervades all places to universally perform the Buddha's work, giving rise to compassionate vows to dedicate to living beings, uprooting all suffering and granting immeasurable joy. By the power of their own wholesome roots and the Tathāgata's adhiṣṭhāna of the dharmadhātu, all the sublime deeds undertaken are accomplished. This is universally taking root across the ground of omniscience, down to the realm of sentient beings without remainder. In accordance with the myriad practices cultivated by the practitioner with a mind of non-abiding, they are held and sustained by the earth-element of mahākaruṇā, nurtured by the fire-element of mahākaruṇā, moistened by the water-element of mahākaruṇā, opened and brought forth by the wind-element of mahākaruṇā, and unimpeded by the space of mahākaruṇā. At that time, immeasurable gates of liberation naturally open, like the gradual adornment of sprouts, roots, branches, and leaves; this means all mental dharmas are fully equipped with causes and conditions. 'Upāya is the culmination' means that the myriad practices are fully perfected with nothing further to add. Meeting the needs of beings with skill exhausts all functions; this is the sublime fruit of ghee, the source of the three mysteries. Furthermore, the pure bodhicitta is like pure gold: its intrinsic nature is bright and clean, free from all faults. Mahākaruṇā is like mastering a craft: refining and smelting it with various herbs until it is mirror-bright, pliable, and expands or contracts freely. Upāya is like the accomplishment of skillful art: whatever is fashioned is completed at will, and its design and skill surpass all other arts. The subtlety of grasping its essence is difficult to transmit to others. As explained in the Mahāprajñāpāramitā, the six pāramitās, eighteen emptinesses, samādhis, factors of enlightenment, dhāraṇī gateways, and so forth are all subsumed under the phrase 'mahākaruṇā.' The fruit of sarvajñajñāna accomplished by those myriad practices is called upāya, because it internally possesses upāya. The activity of upāya is precisely benefiting others; hence the Sanskrit word upāya also means initiation—just as a fruit grows from a seed, and the fruit in turn becomes a seed, hence its name.