新華嚴經論 25.49

25.49

四明此地於三界中得何界解脫者，此通三界及三乘出三界中世間出世間智慧解脫，為明善能分別三界中染淨等智慧自在故，得入明淨，隨順無生忍。如稱理契無生忍，即七地以出世間智慧善能入世間智慧，隨一切眾生塵勞諸行，不異世間、不壞無生。七地創修，八地畢功，九地方能說法自在，十地始悲智圓成自在。若也取隨分無生，十住創心即分分有之；若也論始終不易，雖同眾生無量劫積修，元不移毫念，還依六相義總別思之。若也但逐昇進，即便乖其本體故；無虧本智了積修昇降不遷，即理事非虧，即同異俱濟，即智愚全別，即因果無二。

Fourth, explaining from which realm of the three realms this ground attains liberation: this generally encompasses the worldly and supramundane wisdom liberation within the three realms and the three vehicles' departure from the three realms, to show that being skilled at discriminating the defiled and pure within the three realms, wisdom is sovereign; therefore one enters clarity and purity, according with the tolerance of the unarisen. If one accords with principle and tallies with the tolerance of the unarisen, then on the seventh ground, with supramundane wisdom one is skilled at entering worldly wisdom, following all the defiling practices of sentient beings, neither differing from the world nor destroying the unarisen. Initially cultivated on the seventh ground, fully perfected on the eighth ground, only on the ninth ground is one sovereign in expounding the Dharma, and only on the tenth ground are compassion and wisdom completely perfected and sovereign. If one takes partial unarisenness, it is present in each portion from the initial aspiration in the ten abodes; if one discusses the unchanging nature from beginning to end, though one accumulates practice for countless kalpas alongside sentient beings, fundamentally not a fraction of a thought shifts. One should again reflect on this in terms of the general and particular characteristics according to the meaning of the six characteristics. If one merely pursues gradual advancement, one goes contrary to the fundamental essence; if, without diminishing the fundamental wisdom, one understands that accumulated cultivation involves neither rising nor falling nor transitioning, then principle and phenomena will not be deficient, identity and difference will both be fulfilled, wisdom and delusion will be entirely distinguished, and cause and effect will not be two.