新華嚴經論 26.42

26.42

第七一段有二十九行半經，約分為六段。一「佛子菩薩成就如是」已下至「餘莊嚴具所不能及」有十二行經，明此遠行地得見多佛，及供養聞法轉增勝分。二「菩薩住此第七地」已下至「一切眾生諸惑泥潦」有五行半經，明三乘之所不及分。三「此菩薩十波羅蜜中」已下至「第七遠行地」有兩行半經，明此地所修行門分。四「菩薩住此地」已下至「一切智依止者」有四行半經，明此位菩薩受職，堪為眾生依止求智分。五「此菩薩若發勤精進」已下有四行半經，明此菩薩以自精進力及願所得法門三昧眷屬之量分。六說頌中一段有四十二行頌，重明前法，如文自具。如鍊真金轉明淨喻，第六地已前但明鍊冶磨瑩轉令轉明淨者，為加戒定慧、四念觀、十二緣觀等淨治智地，今此地善入世間，方便示現種種眾生行，皆能同事教化眾生故。明以種種眾妙寶間錯莊嚴，明以淨妙之智嚴種種眾行而莊嚴智地，互相顯發更增明淨。意明此地以普光明智用嚴萬行，以世間利益眾生之行起智用自在彰智更明故。智不對萬行而行者，智無大用，即三乘是也。萬行不得智而行者，即有限礙，即人天外道善行故。餘文如經自具。

The seventh section comprises twenty-nine and a half lines of the sūtra text, broadly divided into six parts. First, from "O sons of the Buddha, when the bodhisattva achieves such..." down to "which other adornments cannot match" consists of twelve lines of the sūtra, explaining the part where this Far-Reaching Ground attains the sight of many buddhas, and their making offerings and hearing the Dharma progressively increase in excellence. Second, from "When the bodhisattva abides in this seventh ground" down to "the muddy mire of all defilements of sentient beings" consists of five and a half lines of the sūtra, explaining the part that the three vehicles cannot equal. Third, from "Among this bodhisattva's ten pāramitās" down to "the seventh, the Far-Reaching Ground" consists of two and a half lines of the sūtra, explaining the gate of practice cultivated in this ground. Fourth, from "When the bodhisattva abides in this ground" down to "a reliance for all-knowledge" consists of four and a half lines of the sūtra, explaining the part where the bodhisattva of this stage receives the appointment and is capable of serving as a reliance for sentient beings who seek wisdom. Fifth, from "If this bodhisattva arouses diligent vigor" onward consists of four and a half lines of the sūtra, explaining the measure of the Dharma gates, samādhis, and retinue attained by this bodhisattva through their own power of vigor and vows. Sixth, a section of forty-two lines of verses reiterates the preceding teachings, as is fully evident in the text. As for the analogy of refining genuine gold to make it increasingly pure and bright, prior to the sixth ground it only explained refining, smelting, and polishing to make it increasingly pure and bright because of adding precepts, concentration, wisdom, the four applications of mindfulness, the contemplation of the twelve links, and so forth to purify the ground of wisdom; now in this ground, they skillfully enter the world and expediently manifest the various practices of sentient beings, capable of sharing activities to teach and transform sentient beings. The explanation of interspersing and adorning with various wondrous jewels clarifies adorning the various multiple practices with pure and wondrous wisdom so as to adorn the ground of wisdom, mutually revealing each other to further increase purity and brightness. The intent is to show that this ground uses the functioning of universally radiant wisdom to adorn the myriad practices, and gives rise to the unhindered functioning of wisdom through worldly practices that benefit sentient beings, thereby revealing wisdom with greater clarity. If wisdom is not practiced with respect to the myriad practices, wisdom lacks great function; this is the three vehicles. If the myriad practices are practiced without obtaining wisdom, they are limited and obstructed; this is the good practices of humans, devas, and non-Buddhists. The remaining text is fully evident in the sūtra.