新華嚴經論 26.34

26.34

二普光明無依住智菩提者，唯一乘，非三乘也。一乘菩薩十住之心初住此智，名住佛所住，生如來智慧家故。以此智地進修諸行，隨差別智、隨差別行慣習淺深，安立十波羅蜜、五十重昇進階級，不離初心所得普光明無依住之智地。以智無體，時亦無遷，依本如是故，非情橫有故。此明發心畢竟二不別如是二心先心難者，得此地難故。如此經云「以踐如來普光明地」。此經法門，以此智為發心修行之地體故，一切種種智海及萬行海生在其中。

Second, awakening of universally illuminating, non-abiding wisdom: this pertains only to the One Vehicle, not the Three Vehicles. The mind of the ten abodes of the One Vehicle bodhisattva first abides in this wisdom; it is called 'abiding where the Buddhas abide' because one is born into the household of the Tathāgata's wisdom. Advancing in the cultivation of the myriad practices on the basis of this wisdom-ground, in accordance with the depth or shallowness of habituation in discriminating wisdom and differentiated practices, the ten pāramitās and the fifty stages of advancement are established, never departing from the ground of universally illuminating, non-abiding wisdom attained with the initial mind. Because wisdom has no fixed substance and time does not shift, it is based on fundamental suchness and is not an arbitrary creation of conceptual feelings. This clarifies that between the initial generation of the mind and final [attainment], the two are not distinct; yet between these two minds, the prior mind is the more difficult, because attaining this ground is difficult. Thus this sūtra says: 'Because one treads the Tathāgata's universally illuminating ground.' The Dharma-gate of this sūtra takes this wisdom as the ground-substance for generating the aspiration and engaging in cultivation; therefore, the oceans of all diverse wisdoms and the oceans of myriad practices are generated within it.