菩薩瓔珞本業經因果品第六
The Sixth Chapter on Cause and Effect from the Bodhisattva Garland of Practices Sutra
敬首菩薩白佛言：「賢聖正法已說具足。因果二相復當云何？」
佛言：「佛子！三世諸佛所行之因，所謂十般若波羅蜜是百萬阿僧祇功德本，佛及菩薩亦攝在中。是故十法為金剛智慧海藏，出一切光明功德之行。
「佛子！十般若波羅蜜者，從行施有三緣：一財、二法、三施眾生無畏。戒有三緣：一自性戒、二受善法戒、三利益眾生戒。忍有三緣：一忍苦行、二忍外惡、三第一義諦忍。精進有三緣：一起大誓之心、二方便進趣、三勤化眾生。禪有三緣：一定亂相不起、二定生一切功德、三定利眾生。慧有三緣：一照有諦、二無諦、三中道第一義諦。願有三緣：一自行願、二神通願、三外化願。方便有三緣：一進趣向果、二巧會有無、三一切法不捨不受。通力有三緣：一報通、二修定通、三變化通。無垢慧有三緣：一無相智、二一切種智、三變化智。佛子！從十智生一切功德行。七財：信、施、戒、聞、慧、慚、愧，資用成佛故說財。四攝：利益、濡語、施法、同事。法辯、義辯、語辯、樂說辯，於此四辯法中無障無礙，故名無礙。從無礙智生智名依，故依了經不依不了經、依法不須人、依義不須語、依智不須識。從智生十力、四無畏、六通三明百萬億阿僧祇功德。次第生智，能緣八世諦一切法，四諦、二諦、十二緣。諸法緣成，假法無我，有法相待，一切相虛，相續名一，空不可得，因生集起。即法非緣，實實集有，名生成法。法假造法，受名起用，名聚法。是故八有為法，一切法本，智所照處。復從是智，能除五蓋：貪、瞋、睡、掉、疑。四食：觸、識、思、段食。四生：卵生、胎生、濕生、化生。十惡五逆、八倒三障、八難十三煩惱、六道三界、六十二見、四流四縛四取、九煩惱七識住四結，一切所除皆名不善。佛子！十智境所除一切功德，皆名佛因，汝應受應行。
Disciple of the Buddha! The Ten Perfections (Pāramitās) arise from practice. Generosity has three aspects: first, giving material wealth; second, giving the Dharma; third, giving beings fearlessness. Discipline has three aspects: first, the discipline of one's own nature; second, the discipline of receiving wholesome teachings; third, the discipline of benefiting sentient beings. Patience has three aspects: first, patience in enduring hardships; second, patience in enduring external harm; third, patience in abiding by the ultimate truth. Diligence has three aspects: first, arousing the mind of great vows; second, skillfully progressing toward the goal; third, diligently guiding sentient beings. Meditation has three aspects: first, calming disturbances so they do not arise; second, meditation giving rise to all virtuous qualities; third, meditation that benefits sentient beings. Wisdom has three aspects: first, illuminating the truth of existence; second, illuminating the truth of non-existence; third, illuminating the Middle Way, the supreme ultimate truth. Aspiration has three aspects: first, the aspiration for one's own practice; second, the aspiration for spiritual powers; third, the aspiration to transform others externally. Skillful Means has three aspects: first, progressing toward the fruit; second, skillfully reconciling existence and non-existence; third, neither grasping nor rejecting any phenomenon. Spiritual Power has three aspects: first, power from past karma; second, power cultivated through meditation; third, power of transformation. Stainless Wisdom has three aspects: first, wisdom of signlessness; second, wisdom of all modes; third, wisdom of transformation.
Disciple of the Buddha! From these ten wisdoms arise all virtuous practices. The Seven Treasures: faith, generosity, discipline, learning, wisdom, shame, and remorse—these are called treasures because they provide the resources for attaining Buddhahood. The Four Means of Attraction: benefiting others, kind speech, teaching the Dharma, and working alongside others. The Four Unhindered Discourses: discourse on Dharma, discourse on meaning, discourse on expression, and discourse on inspired eloquence. Being unobstructed and unimpeded in these four discourses is called "unhindered." From unhindered wisdom arises wisdom called "reliance." Therefore, rely on the sutras that are clear, not on those that are unclear; rely on the Dharma, not merely on the person; rely on the meaning, not merely on the words; rely on wisdom, not merely on intellectual knowledge.
From this wisdom arise the Ten Powers, the Four Fearlessnesses, the Six Superknowledges, the Three Clear Knowledges, and countless hundreds of thousands of millions of asamkhyeyas of virtuous qualities. In sequence, wisdom arises that can comprehend the eight worldly truths and all phenomena: the Four Noble Truths, the Two Truths, and the Twelve Links of Dependent Origination. All phenomena arise dependently; conditioned phenomena are without self; existent phenomena are mutually dependent; all characteristics are empty; continuity is labeled as oneness; emptiness is ungraspable; they arise from causes and conditions. The very phenomenon is not the condition itself; truly, from accumulation comes existence, which is called the arising of phenomena. Phenomena conditionally construct other phenomena; receiving names gives rise to functions, called aggregates of phenomena. Therefore, the eight conditioned phenomena are the basis of all phenomena, the domain illuminated by wisdom.
Furthermore, from this wisdom, one can eliminate the Five Hindrances: greed, hatred, drowsiness, restlessness, and doubt. The Four Sustenances: contact, consciousness, volition, and physical food. The Four Modes of Birth: egg-born, womb-born, moisture-born, and spontaneously born. The Ten Unwholesome Deeds and Five Heinous Crimes, the Eight Inversions and Three Obstructions, the Eight Difficulties and Thirteen Defilements, the Six Realms and Three Realms of Existence, the Sixty-Two Views, the Four Floods, Four Bonds, and Four Graspings, the Nine Defilements, Seven Stations of Consciousness, and Four Knots—all that is to be eliminated is called unwholesome.
Disciple of the Buddha! All the virtuous qualities to be cultivated within the domain of the Ten Wisdoms, and all that is to be eliminated, are called the causes of Buddhahood. You should accept and practice them.
「佛子！汝先言果者，是五賢菩薩修諸道法，證一大果為法性體。其體者，非有非無、非大非小、非身非心、非相非三世、非天非人非名字、非常樂我淨、非六道非六識入、非數量法過一切法相、非福田非鬼神、非動靜非生滅、非第一非五色、非六大非土田、非法界非三界、非縛解、非明闇、非得法，寂然無為一切法外，心行處滅其處難量，就有諦中修劫量行而有果報。
Child of Buddha, you previously spoke of the fruit. This refers to the five virtuous bodhisattvas who cultivate all the paths and methods, realizing a single great fruit as the essence of Dharma-nature. This essence is neither existent nor non-existent, neither large nor small, neither body nor mind, neither form nor the three times, neither heavenly nor human nor name, neither eternal nor blissful nor self nor pure, neither the six realms nor the six sense faculties, surpassing all phenomena beyond measure, neither field of merit nor spirit, neither moving nor still, neither arising nor ceasing, neither supreme nor the five colors, neither the six great elements nor the land, neither the Dharma-realm nor the three realms, neither bondage nor liberation, neither light nor darkness, neither attainment nor dharma. Serene and unconditioned, beyond all phenomena, where mental activity ceases—its extent is immeasurable. Yet, within the realm of conventional truth, through cultivating practices over kalpas, there is still fruition and reward.
「佛子！有二法身：一果極法身、二應化法身。其應化法身如影隨形，以果身常故應身亦常。佛子！古昔諸佛二身道同。佛子！一切菩薩二身俱是無常身。佛子！一切凡夫亦有二身：一報身、二方便身。報身不共有，方便身共一切眾生有。佛子！一切菩薩一切眾生皆有二身，一切諸如來常作如是說，故名決定了義。佛子！佛義功德身者，諸佛道同果法不異，所謂十號：一如來、二應供、三正遍知、四明行足、五善逝、六世間解、七無上士、八調御丈夫、九天人師、十佛陀。具向十德故，為一切眾生所供養。復次十八不共法，所謂：身無失、念無失、口無失、無異想、無不定心、無不知已捨、心念無減、欲無減、精進無減、智慧無減、解脫無減、解脫知見無減、身業隨智慧行、口業隨智慧行、意業隨智慧行、智知過去未來現在無礙無障。復有十力：是處非處力、業力、定力、根力、欲力、性力、果力、天眼力、宿命力、結盡力。慈悲喜捨，我是一切智人，我漏已盡無漏，出煩惱道煩惱障道，天身天眼、天耳、漏盡、宿命、他心。五眼、五分法身。無罪三業：佛寶、法、僧，滅諦解脫靈智一乘，金剛寶藏法身藏、自性清妙藏。三達、三無為、三明。一諦一道，獨法大樂無為。佛子！一切聖果無量功德藏中，不可說不可說果，是果一道。佛子！果體圓滿，無德不備、理無不周，居中道第一義諦清淨國土，無極、無名、無相，非一切法可得。非有體、非無體，其一照相、一合相、一體相、一覺相，淨明無二。佛子！是果獨法圓滿常住。一果體相有無量義，義有無量德，德有無量名。義果者，所謂滅諦常樂我淨、十八不共一切功德，皆名義果，故名果果。佛子！義德名是三，皆教化故，有如是三句之義。若賢人一切眾生有解是三句者，是人已為三世諸佛受佛職位。佛子！其果不可說不可知，而就名相法中說名相法，是故一果名體，義名果果。是義果者，出圓果故，名果果。佛子！吾說此因果，百千劫說不可盡。汝諸大眾，善自受持。」
"Children of the Buddha! There are two kinds of Dharmakaya: the ultimate fruit Dharmakaya and the manifested transformation Dharmakaya. The transformation Dharmakaya is like a shadow following a form; because the fruit body is eternal, the transformation body is also eternal. Children of the Buddha! The Dharmakayas of all ancient Buddhas share the same nature. Children of the Buddha! The two bodies of all Bodhisattvas are both impermanent. Children of the Buddha! All ordinary beings also have two bodies: a reward body and an expedient body. The reward body is not shared, while the expedient body is shared by all sentient beings. Children of the Buddha! All Bodhisattvas and all sentient beings possess two bodies. All Tathagatas constantly explain this, which is why it is called a definitive and ultimate teaching.
Children of the Buddha! The meaning of the Buddha's virtue body is that all Buddhas share the same nature and the same fruit of Dharma; this is the Ten Epithets: Tathagata, Worthy of Offerings, Perfectly Enlightened, Accomplished in Knowledge and Conduct, Well-Gone, Understander of the World, Supreme Being, Tamer of Beings, Teacher of Gods and Humans, and Buddha. Possessing these ten virtues, they are worthy of offerings from all sentient beings. Furthermore, there are the Eighteen Unique Qualities of a Buddha: no error in body, no error in mindfulness, no error in speech, no discriminatory thoughts, no unsteady mind, no knowledge abandoned without reason, unceasing aspiration, unceasing diligence, unceasing wisdom, unceasing liberation, unceasing knowledge of liberation, physical actions guided by wisdom, verbal actions guided by wisdom, mental actions guided by wisdom, and unimpeded knowledge of the past, present, and future. There are also the Ten Powers: knowing what is and is not the case, the power to know karmic results, the power to know concentrations, the power to know faculties, the power to know inclinations, the power to know natures, the power to know all paths, the power of the divine eye, the power to know past lives, and the power to know the ending of defilements. [He has] loving-kindness, compassion, sympathetic joy, and equanimity. [He thinks]: 'I am the All-knowing One; all my outflows are exhausted so I am without outflows; I have transcended the path of afflictions and conquered the obstructions of afflictions.' [He possesses the] divine body, divine eye, divine ear, knowledge of the ending of outflows, knowledge of past lives, and knowledge of others' minds. [These are the] Five Eyes and the Fivefold Dharmakaya. [He has] flawless three karmas: the Buddha Jewel, Dharma, and Sangha; the truth of cessation, liberation, and spiritual wisdom of the One Vehicle; the treasure of the Vajra Treasury, the Dharmakaya Treasury, and the Self-Nature of Clear Purity. [There is] the Three Penetrations, the Three Unconditioned, and the Three Insights. One truth, one path—the unique Dharma of great bliss and non-action.
Children of the Buddha! Within the infinite treasury of all sacred fruits, there is a fruit that is ineffable and inconceivable. That fruit is the one path. Children of the Buddha! The fruit’s essence is perfect and complete; no virtue is missing, and no principle is unencompassed. It abides in the pure land of the Middle Way and the ultimate truth, beyond extremes, beyond name, beyond form; nothing can be grasped about it. It is neither a substance nor non-substance. It is a single reflection mark, a single combination mark, a single essence mark, and a single enlightenment mark—pure, bright, and undivided. Children of the Buddha! This fruit is the unique Dharma, perfectly complete and eternally abiding. One fruit-essence and mark contain infinite meanings, meanings contain infinite virtues, and virtues contain infinite names. The meaning-fruit is called the truth of cessation: permanence, bliss, self, and purity. All the Eighteen Unique Qualities and all virtues are called meaning-fruit. Hence it is called the Fruit of Fruits.
Children of the Buddha! These three—meaning, virtue, and name—exist all for the sake of teaching. Therefore, there are these three phrases of meaning. If a sage or any sentient being understands these three phrases, that person has already received the Buddha-position from the Buddhas of the past, present, and future. Children of the Buddha! This fruit is ineffable and inconceivable, yet within the system of names and forms, we speak of names and forms. Therefore, one fruit is called the name-essence, and its meaning is called the fruit of fruits. This meaning-fruit, because it arises from the perfect fruit, is called the fruit of fruits.
Children of the Buddha! What I have spoken about this cause and effect cannot be fully explained even in a hundred thousand kalpas. All of you, the great assembly, properly receive and uphold this teaching."