大乘法界無差別論疏 1.40

1.40

第二、「此則由」下，結果由因。於中三：初為因不失、二得果究竟、三辨定果法。初中顯此因能得彼果法，謂此勝果雖由萬行為因，然菩提心是最上方便，以是行本故。言「不退失因」者，非直當成佛果為最上之因，亦與中間所修諸行作不退失因，以離菩提心令餘行退失故。《華嚴》云「退失菩提心修諸善根，是為魔業。」又釋：以此菩提心得果決定，故云不退之因。謂此心有二力：一令已成之行不失故、二令未成之行不退故。二、得果究竟。言「一切功德得彼果」者，明此菩提心力，能令功德至究竟位到彼岸處。三、「彼果者」下，辨定果法。於中二句。初、「彼果即涅槃界」者，簡非菩提果。二、「何者」下，簡非小涅槃。即六種轉依中是果圓滿轉，具有恒沙功德為身，故云「不思議法身」。此中有轉依義，如別說。三、「以菩提心」下，致敬彼因。以此菩提心是勝果之因，故加頂禮。如世人見白月初出時悉皆拜之，能與滿月為因故、以為吉祥勝相故。如《華嚴經》中彌伽良醫禮善財童子者，為重菩提心故也。又《勝天王經》云「菩提心如白月，以漸增長故；令諸煩惱如黑月，以漸減損故。」涅槃果竟。

Second, below "This is due to...", the effect is linked to its cause. Therein are three parts: first, serving as the non-declining cause; second, attaining the ultimate fruit; third, determining the dharma of the fruit. In the first part, it reveals that this cause is able to attain that dharma of the fruit: that is, although this surpassing fruit takes the myriad practices as its cause, bodhicitta is the supreme expedient, because it is the root of practice. The phrase "cause of non-retrogression and non-loss" means that not only is it the supreme cause for the future attainment of the Buddha-fruit, but it also serves as the cause of non-retrogression and non-loss for the various practices cultivated in the interim, because parting from bodhicitta causes other practices to regress and be lost. The Avataṃsaka-sūtra says: "To cultivate all roots of goodness having retrogressed from bodhicitta is demonic action." Another explanation: because by this bodhicitta the attainment of the fruit is determined, it is called the cause of non-retrogression. This mind has two powers: first, causing practices already accomplished not to be lost; second, causing practices not yet accomplished not to retrogress. Second, attaining the ultimate fruit: the phrase "all merits attain that fruit" clarifies that the power of this bodhicitta can cause merits to reach the ultimate stage and arrive at the other shore. Third, below "that fruit...", determining the dharma of the fruit. Therein are two clauses: first, "that fruit is the realm of nirvāṇa" distinguishes it from not being the fruit of bodhi; second, below "what is it...", distinguishes it from not being the lesser nirvāṇa. Namely, among the six kinds of basis-transformation (āśrayaparivṛtti), it is the transformation of the consummation of the fruit, possessing merits numerous as the sands of the Ganges as its body; hence it is called the "inconceivable dharmakāya." The meaning of basis-transformation here is as explained elsewhere. Third, below "with the bodhicitta...", paying homage to that cause. Because this bodhicitta is the cause of the surpassing fruit, prostrations are paid to it. Just as when worldly people see the waxing moon first appear, all bow to it, because it can serve as the cause for the full moon and because it is regarded as an auspicious and surpassing sign. Just as in the Avataṃsaka-sūtra the skilled physician Megha pays homage to the youth Sudhana out of reverence for bodhicitta. Furthermore, the Sūtra of the Surpassing Heavenly King says: "Bodhicitta is like the waxing moon, because it gradually grows; it causes all defilements to be like the waning moon, because they gradually diminish." The fruit of nirvāṇa is concluded.