大乘法界無差別論疏 1.41

1.41

第二、菩提果中二：先頌、後釋。頌中，初二句標三宗、次一句出三因、後一句舉三喻。釋中有三：初釋菩提心能益世間。此有三義：一、以菩提心故，當得成佛、利益人天。此是展轉益也。二、此菩提心未成佛來，常勸化饒益一切世間，令生善法也。三、此菩提心人既若退轉，猶得人天善報利益故也。文中菩提心能生長一切世間善苗，此是立宗。謂未生者能生、已生者令增長，故云生長。因云：以是所依故。謂世間善法皆依菩提心而得生長。但為其緣，非是親因，故云所依也。同喻云：猶如大地，為苗稼生長依處。亦但為緣也。二、「如海」下，明菩提心亦能生長二乘聖法。於中此心能生長一切聖法，是立宗。以是法寶積聚處故，出因也。謂是二乘法寶從菩提心生長，亦有三義，同前說。同喻云：如海者，以大海中出諸珍寶，同菩提心海出聖法寶。又釋：此聖法寶通三乘法，非唯二乘。於理亦無違。三、「如種子」下，明菩提心能親生佛果。於中相續出生一切佛樹者，是立宗。謂望法身為了因，故云出也；望報化為生因，故云生也。法從喻名，故云佛樹。佛果業用未來際無斷絕故，云相續也。因者，出因也。以菩提心是佛果正因，不同前二故也。同喻：如種子者，是親因，非緣因也。猶如大樹從自種子生，佛果亦爾，親從菩提心種子生也。此為親生因，不同前二位但為緣也。又不同前門為了因得涅槃，故云如種子為生因也。釋果門竟。

Second, the fruit of bodhi has two parts: first the verse, then the explanation. In the verse, the first two lines set forth the three theses; the next line provides the three reasons; the final line adduces the three similes. In the explanation there are three parts: first, explaining that bodhicitta can benefit the world. This has three meanings: 1. Because of bodhicitta, one will attain Buddhahood and benefit humans and gods. This is indirect benefit. 2. Before Buddhahood is attained, this bodhicitta constantly exhorts, transforms, and benefits all worldly beings, causing them to generate wholesome dharmas. 3. Even if a person endowed with this bodhicitta should retrogress, they still receive the benefit of wholesome retributions among humans and gods. In the text, "bodhicitta is able to grow all the sprouts of goodness of the world" is the statement of the thesis (pratijñā). It means that what has not yet arisen can arise, and what has already arisen is caused to increase; hence it says "grow." The reason (hetu) says: "because it is the basis." It means that the wholesome dharmas of the world all depend on bodhicitta to grow. It is merely a condition (pratyaya) for them, not the direct cause (hetu); hence it is called "the basis." The matching example (dṛṣṭānta) says: "just like the great earth, which is the basis for the growth of sprouts and crops." It too is merely a condition. Second, below "like the ocean...", it clarifies that bodhicitta can also grow the sacred dharmas of the two vehicles. Therein, that this mind can grow all sacred dharmas is the statement of the thesis. "Because it is the place where the treasures of Dharma accumulate" provides the reason. It means that the Dharma treasures of the two vehicles grow from bodhicitta; this also has three meanings, the same as explained before. The matching example says: "like the ocean," because all rare jewels emerge from the great ocean, just as the treasures of sacred Dharma emerge from the ocean of bodhicitta. Another explanation: these treasures of sacred Dharma apply to the dharmas of all three vehicles, not only the two vehicles; in principle, this is also not contradictory. Third, below "like a seed...", it clarifies that bodhicitta can directly generate the Buddha-fruit. Therein, "continuously producing all Buddha-trees" is the statement of the thesis. In relation to the dharmakāya, it is a revealing cause (vyañjakahetu), hence it says "producing"; in relation to the retribution and transformation bodies, it is a generative cause (janakahetu), hence it says "generating." The dharma takes its name from the simile, hence it is called "Buddha-trees." Because the activities and functions of the Buddha-fruit are uninterrupted to the limit of the future, it says "continuously." "The reason" provides the reason. Because bodhicitta is the direct cause (upādānahetu) of the Buddha-fruit, it is not like the previous two. The matching example: "like a seed" is the direct cause, not a conditional cause. Just as a great tree grows from its own seed, so too is the Buddha-fruit: it directly grows from the seed of bodhicitta. This serves as the direct generative cause, unlike the previous two stages which merely serve as conditions. Furthermore, it is unlike the previous section where nirvāṇa is attained through a revealing cause; hence it says "like a seed" serving as the generative cause. The explanation of the section on the fruit is concluded.