大乘入道次第 1.37

1.37

八、勝德果利。言勝德者，如《深密經》、《瑜伽論》云：一切波羅蜜多，各有四種最勝威德：一正行時，能捨慳悋、犯戒、憤恚、懈怠、散亂、見趣所治之法。二正行時，為無上菩提資糧。三正行時，於現法中，能自攝受、饒益有情。四正行時，於未來世，能得廣大、無盡、可愛諸果異熟。言果利者，由行六度而為勝因，能感當來種種妙果。遠則菩提，近人天等。故《華嚴經》第五，頌云：「昔於眾生起大悲，修行布施波羅蜜。以是其身最勝妙，能令見者生歡喜。昔在無邊大劫海，修治淨戒波羅蜜。故獲淨身遍十方，普滅世間諸重苦。往昔修行忍清淨，信解真實無分別。是故色相皆圓滿，普放光明照十方。往昔勤修多劫海，能轉眾生深重障。故能分身遍十方，悉現菩提樹王下。佛久修行無量劫，禪定大海普清淨，故令見者深歡喜，煩惱障垢悉除滅。如來往昔修諸行，具足般若波羅蜜，是故舒光普照明，剋殄一切愚癡暗。」此即由行六度之因，具佛果德。又《深密經》、《瑜伽論》云：世尊！如是一切波羅蜜多，何果異熟？善男子！當知此亦略有六種：一者得大財富。二者往生善趣。三者無怨無壞，多諸喜樂。四者為眾生主。五者身無惱害。六者有大宗業。如其次第配其六度，此通因中所得之果。然六度義乃有無量，粗示八門，餘略不說。

8. Superior virtues, fruits, and benefits: As for "superior virtues," the Saṃdhinirmocana-sūtra and the Yogācārabhūmi-śāstra state: Every perfection each has four kinds of supreme dignity and virtue: 1. When correctly practicing, one can abandon the counteracted dharmas of stinginess, precept-breaking, anger, indolence, distraction, and dogmatic inclinations. 2. When correctly practicing, it serves as the provisions for unexcelled bodhi. 3. When correctly practicing, in the present life one can gather and benefit sentient beings oneself. 4. When correctly practicing, in future lives one can attain vast, inexhaustible, and pleasant fruitional karmic retributions. As for "fruits and benefits," by practicing the six perfections as superior causes, one can induce various wonderful fruits in the future: distantly, bodhi; proximately, [rebirth among] humans, devas, and the like. Therefore, fascicle 5 of the Avataṃsaka-sūtra contains the verse: / "In the past, having aroused great compassion for sentient beings, / He cultivated the perfection of giving. / Because of this, his body is most supreme and wonderful, / Able to make those who see it give rise to joy. / In the past, throughout an ocean of boundless great kalpas, / He cultivated and purified the perfection of pure precepts. / Hence he obtained a pure body pervading the ten directions, / Universally extinguishing the heavy sufferings of the world. / Formerly he cultivated forbearance to purity, / With faithful understanding of the real, devoid of conceptual discrimination. / Therefore his bodily forms and marks are completely perfected, / Universally radiating light that illuminates the ten directions. / Formerly he vigorously cultivated through an ocean of many kalpas, / Able to transform the deep and heavy obstructions of sentient beings. / Hence he can divide his body to pervade the ten directions, / Appearing everywhere beneath the kings of bodhi trees. / The Buddha cultivated for a long time across immeasurable kalpas, / The great ocean of dhyāna meditation being universally pure; / Hence he makes those who see him feel deep joy, / With the defilements of afflictive hindrances completely eradicated. / When the Tathāgata cultivated all practices in the past, / He was fully endowed with the perfection of wisdom; / Therefore he spreads forth light universally illuminating, / Resolutely annihilating all darkness of ignorance." / This is the fruition of the Buddha's qualities through the cause of practicing the six perfections. Furthermore, the Saṃdhinirmocana-sūtra and the Yogācārabhūmi-śāstra state: "World-Honoured One! For all such perfections, what are the fruitional retributions?" "Good son! One should know that these also briefly comprise six kinds: 1. Attaining great wealth. 2. Rebirth in wholesome destinies. 3. Being free from enmity and destruction, having abundant joy and pleasure. 4. Becoming a lord of sentient beings. 5. Having a body free from affliction and harm. 6. Having a great sovereign domain and retinue. These correspond to the six perfections according to their sequence. This encompasses the fruits obtained while in the stage of causes." Now, the meanings of the six perfections are boundless; here, eight gates have been roughly shown, and the remainder are omitted without discussion.