止觀輔行傳弘決 2.65

2.65

第三果報中，初證明。言「果報」者，在實報土。若言實報，無障礙土，必出方便有餘之外。若單云果報，其名猶通，故以別簡通對邊辨妙。違寬順狹，妙尅邊通，收教乃周攝入方遍，故對方便同居曰邊，獨以實報稱順曰妙。是故但未破無明、未證中道皆名為違，初住已上法身所居方名為順。是則六道三藏菩薩、通初二地、兩教二乘方便之位、別圓外凡，此等皆屬有邊，報在界內。兩教學人、別七住已前、圓七信已前，殘思未盡猶有餘殘，有邊果報。兩教二乘、通七地已上、別七住已上、圓七信已上，並屬空邊，報在方便土中。別教行向、圓七信去，雖破塵沙及伏無明，塵沙既不潤界外之生，牽報並由無漏為因，所以在方便土者並屬空邊，唯有別圓初地初住獲妙果報。空有二邊通名果報者，通有由因感果之報，未入實報，故名為麁。「設未出」下，明習果也。言果報者，從報果為名。若破無明得無生忍，設未出分段者，猶未入滅，所居之土名為華報。言「異七種方便」者，同約華報以說。若七方便生方便土，土相亦應不劣香城。《大論》云「從此東行五百由旬，有一大城名曰眾香。其城七種七寶莊嚴，七重行樹。其城縱廣二千由旬，五百市里街衖相當。座高五里，種種莊嚴。曇無竭菩薩日日三時說般若，百千眾生聞般若故，常勤供養。」既云五百由旬，當知去五天不遠。論問：曇無竭菩薩為生身？為化身？若是化身，何用六萬婇女、園林浴池以自娛樂？若是生身，云何能令供具在空化成寶臺，入諸三昧經於七歲？有人云：得諸法實相及諸三昧神通力故，為欲度脫此城眾生。如諸菩薩入諸禪時，亦入欲法攝諸眾生，故受欲樂不失禪定。如避熱故在泥中臥，洗則如故；凡人根鈍不能如是。亦云：化作寶臺雖是生身未離煩惱，而能修習一切善法。有人云：法身若生身者，云何能令十方佛讚，復令波崙得六萬三昧。今言已斷無明必出分段，設為眾生未出分段。華報若斯。「七方便」者，謂人、天、二乘、三教菩薩，別取教道地前位也。「此義」下，指廣，至大章第八應廣說之。夏終雖即緣闕不說，何妨至此且指後文，下第九第十指後亦爾。

In the third [section], on the retributive fruit, it first provides proof and clarification. The term "retributive fruit" resides in the land of real retribution. If one speaks of the land of real retribution and unimpededness, it necessarily lies beyond [the land of] expedient means with remainder. If one simply says "retributive fruit," the designation is still general; therefore, by using the specific to distinguish the general, it clarifies the subtle in contrast to the marginal. Going against is broad while according is narrow; the subtle definitively [settles it while] the marginal is broad; only then does it comprehensively gather the teachings and completely encompass admission. Therefore, contrasted with the [lands of] expedient means and common residence, they are called marginal, while the land of real retribution alone, termed according, is called subtle. For this reason, so long as one has not broken ignorance and has not realized the middle path, it is entirely called "going against"; only what is resided in by the Dharma-body from the first abodal stage upward is called "according." Thus, the six destinies, the Tripiṭaka bodhisattvas, the first and second bhūmis of the shared [teaching], the stages of expedient means of the two vehicles across the two teachings, and the external worldlings of the distinctive and perfect [teachings]—all these belong to the side of existence, and their retribution is within the realm [of samsāra]. Practitioners of the two teachings [who are in training], prior to the seventh abode in the distinctive [teaching], and prior to the seventh faith in the perfect [teaching], still have residual thoughts not yet exhausted, retaining a remainder; their retributive fruit is on the side of existence. The two vehicles across the two teachings, above the seventh bhūmi in the shared [teaching], above the seventh abode in the distinctive [teaching], and above the seventh faith in the perfect [teaching]—all belong to the side of emptiness, and their retribution is within the land of expedient means. From the practices and dedication of the distinctive teaching, and from the seventh faith of the perfect teaching onward, although they have broken the dust-and-sand [afflictions] and subdued ignorance, since dust-and-sand afflictions do not moisten rebirth beyond the realm [of samsāra], the retribution drawn forth is entirely caused by the undefiled; hence, those in the land of expedient means all belong to the side of emptiness. Only the first bhūmi of the distinctive and the first abode of the perfect [teachings] obtain the subtle retributive fruit. That both the extreme of emptiness and the extreme of existence are generally called "retributive fruit" is because both generally involve the retribution of experiencing a fruit from a cause; having not yet entered real retribution, they are called coarse. From "even if one has not exited" downward, it clarifies the fruit of habituation. The term "retributive fruit" takes its name from the fruit of retribution. If one has broken ignorance and attained the forbearance of non-arising, even if one has not yet exited the [realm of] apportioned [birth and death], since one has not yet entered extinction, the land where one resides is called the floral retribution. The phrase "different from the seven kinds of expedient means" is spoken collectively with respect to the floral retribution. If the seven expedient means are born into the land of expedient means, the features of their land should likewise not be inferior to Fragrant City. The Dazhidulun states: "Going east from here for five hundred yojanas, there is a great city named All-Fragrances. That city is adorned with seven kinds of the seven jewels and seven rows of trees. That city is two thousand yojanas in length and breadth, with five hundred markets and lanes aligned with one another. The throne is five li high, adorned in various ways. Bodhisattva Dharmodgata expounds prajñā at the three intervals of the day; because hundreds of thousands of sentient beings hear prajñā, they constantly and diligently make offerings." Since it says five hundred yojanas, one should know that it is not far from the Five Indias. The treatise asks: Is Bodhisattva Dharmodgata a physical body or a transformation body? If he is a transformation body, why does he make use of sixty thousand court ladies, parks, and bathing ponds to amuse himself? If he is a physical body, how could he cause the offering implements to transform into a jeweled terrace in mid-air and enter various samādhis for seven years? Someone said: Because of the power of having attained the true mark of all phenomena and various samādhis and supernatural abilities, he acts in order to liberate the sentient beings of this city. Just as when various bodhisattvas enter the various dhyānas, they also enter the realm of desire to gather in sentient beings; hence they experience sensual pleasures without losing dhyāna-concentration. It is like lying down in mud to escape heat: upon washing, one is as before; ordinary people of dull faculties cannot do this. It is also said: Although creating a transformed jeweled terrace, he is a physical body who has not yet departed from afflictions, yet he can cultivate all wholesome dharmas. Someone said: If the Dharma-body were a physical body, how could he cause the Buddhas of the ten directions to praise him and cause Sadāprarudita to attain sixty thousand samādhis? Now, it is said that having severed ignorance, one must certainly exit apportioned [birth and death]; if [acting] for the sake of sentient beings, one has not exited apportioned [birth and death]. Such is the floral retribution. "Seven expedient means" refers to humans, gods, the two vehicles, and the bodhisattvas of the three teachings—specifically taking the stages prior to the bhūmis of the instructional path. From "This meaning" downward, it indicates the expanded treatment: upon reaching the eighth major section, it should be expounded extensively. Although at the end of the summer, because conditions were lacking, it was not expounded, what hindrance is there at this point in temporarily referring to the later text? The ninth and tenth [sections] below pointing to what follows are also like this.