大方廣佛華嚴經隨疏演義鈔 53.12

53.12

疏「六體德相對」等者，謂所成行體為證、成德為教。引鍊金喻者，十地皆有鍊金之喻。且初地云「是菩薩隨所勤修，供養諸佛教化眾生，皆以修行清淨地法所有善根悉以迴向一切智地，轉轉明淨調柔成就隨意堪用。佛子！譬如金師善巧鍊金，數數入火轉轉明淨，調柔成就隨意堪用。」釋曰：火即能鍊，喻供養佛等。金即所鍊，喻信心慈悲捨等。如世之金，在鑛石中融治便出，喻真地法與妄和合名曰眾生。行人修行至初入地時，出煩惱障。今至地滿，復更供養教化眾生，如重入火熏發真心令生信等，名為修行清淨地法。至二地時，如重以礬石煮之，方得清淨。初地之時，雖除慳垢，微過猶在。至二地時，慳嫉破戒並皆遠離，如轉清淨。至三地中，修習淨禪令其不退，如秤兩不減。四地集起菩提分法，如為莊嚴具。五地之中，以不住道方便起觀修治力故，如硨磲磨瑩轉更明淨。六地以觀因緣不住巧智修治力故，如瑠璃磨瑩光色轉盛。七地中具修一切菩提分法益更精妙，如以眾妙寶間錯莊嚴，轉更增勝倍益光明。八地之中無功用修，如持金寶冠置閻浮提主聖正頂上，一切群臣諸莊嚴具無與等者。九地菩薩智自在修，如善巧金師用作寶冠，轉輪聖王以嚴其首，四天下內一切小王及諸臣民諸莊嚴具無與等者。十地菩薩業自在修，譬如金師以上妙金作莊嚴具，大摩尼寶鈿廁其間，自在天王身自服戴，其餘人天莊嚴之具所不能及。釋曰：十地皆具金喻，意皆以金喻證，顯本性故。成信等德，以為教道，是修成故。然云「金與釧等」者，此經無釧之文，即嚴身具是。

Regarding the commentary’s “Sixth: the contrast between essence and virtue” and so forth: it means that the cultivated essence of practice is realization, and the accomplished virtues are teaching. As for citing the metaphor of smelting gold: all ten grounds possess the metaphor of smelting gold. Taking the first ground as an example, it says: “Whatever this bodhisattva diligently cultivates—making offerings to the buddhas and teaching and transforming sentient beings—all these roots of goodness, through cultivating the pure dharmas of the grounds, are dedicated toward the ground of omniscient cognition; they become increasingly bright, pure, pliable, perfected, and pliable for use as desired. O Sons of the Buddha! Just as a skilled goldsmith refines gold, repeatedly placing it in the fire so that it becomes increasingly bright, pure, pliable, perfected, and pliable for use as desired.” Exposition: the fire is that which refines, allegorizing making offerings to the buddhas and so forth. The gold is that which is refined, allegorizing faith, mind, compassion, renunciation, and so forth. Just as worldly gold, when smelted within ore, comes forth, this allegorizes the true dharmas of the grounds merging with delusion to be called 'sentient beings'. When a practitioner cultivates up to initial entry into the grounds, they emerge from the affliction-hindrance. Now, when reaching the completion of the ground, they further make offerings and transform sentient beings, like repeatedly putting [gold] into the fire to perfume and develop the true mind, giving rise to faith and the like; this is termed 'cultivating the pure dharmas of the grounds'. When reaching the second ground, it is like boiling it again with alum to finally attain purity. In the first ground, although the defilement of stinginess is removed, subtle faults still remain. When reaching the second ground, stinginess, jealousy, and breaking precepts are all cast far away, like becoming increasingly pure. In the third ground, cultivating pure dhyāna so that it does not regress is like the weight remaining undiminished on the scales. In the fourth ground, gathering the factors of bodhi is like fashioning ornamental jewelry. In the fifth ground, through the power of cultivating and refining by raising contemplation through the upāya of the non-abiding path, it is like mother-of-pearl being polished to become even brighter and purer. In the sixth ground, through the power of cultivating and refining by non-abiding skillful wisdom contemplating causes and conditions, it is like lapis lazuli being polished so that its lustre and brilliance become increasingly magnificent. In the seventh ground, fully cultivating all factors of bodhi makes it even more refined and wondrous, like being interlaced and adorned with diverse marvelous jewels, becoming increasingly superior and doubling its radiance. In the eighth ground, effortless cultivation is like taking a golden, jeweled crown and placing it on the head of the sacred ruler of Jambudvīpa, such that none of the ornaments of all his ministers can equal it. In the ninth ground, a bodhisattva’s cultivation of wisdom-mastery is like a skilled goldsmith making a jeweled crown with which a wheel-turning sage king adorns his head, such that none of the ornaments of all lesser kings and subjects within the four continents can equal it. In the tenth ground, a bodhisattva’s cultivation of action-mastery is like a goldsmith using supreme gold to make ornaments, inlaid with great maṇi jewels, which the Paranirmitavaśavartin Deva-King personally wears on his body, unmatched by the ornaments of all other humans and devas. Exposition: all ten grounds possess the gold metaphor; the intention in all is to take gold as an allegory for realization, revealing the original nature. Accomplishing virtues such as faith constitutes the path of teaching, because it is attained through cultivation. However, where it says “gold and bracelets and so forth”: this sūtra lacks the word “bracelets”; it is bodily ornaments that are meant.