新華嚴經論 9.45

9.45

第一以法身因報得金剛地。經云「其地堅固」者是也。其地上有十種莊嚴，即以十波羅蜜以成依報，金剛地為正報。何者為十種莊嚴？一以法性中大智以為檀體者，即一行中具十行總圓故。以此經宗一行即一切行，主伴恒圓滿故，故以寶輪圓滿用嚴金地，明一即一切故。二以寶華以嚴金地者，明其性戒清潔，猶如妙華開敷菡萏令人樂見，發生自他善因果故。三摩尼寶以嚴金地者，摩尼此云離垢寶也，以忍行清高心無諸垢所招依果故。四諸色相海以嚴金地者，以精進波羅蜜總該眾行，能招自他果故。以招報故，諸色相海以嚴金地。五摩尼為幢莊嚴者，明定體恒淨無傾動故所招果也，禪波羅蜜能普寂故。六放光明及出妙音莊嚴法界者，明定能發慧，慧能說教，以為依果，以嚴虛空。又明第六波羅蜜空慧滿故。七寶網莊嚴者，明方便波羅蜜成就大悲，覆護眾生施教行故。所招依果，為明七住七地等成大悲法門故，施教行之網，漉出眾生，安置於大般涅槃之岸故。因行如是，依果亦然。八妙香華瓔垂布莊嚴虛空者，此網向下懸垂之飾也，明第八願波羅蜜以任運之大智入俗益生，教行所招依果也。如十地菩薩，七地已前作七度，鍊真金轉令明淨喻八地，即作種種莊嚴華鬘喻故。九摩尼王變現自在莊嚴虛空者，明第九力波羅蜜，九住及九地等為大法師，說法自在所招依果故。明十住中第九、十行中第九、十迴向中第九、十地中第九，總明法師位說法自在所招報故。十雨寶及華以嚴金地者，明十住十地等大智法雲，雨眾法寶及利眾生行普周遍故，所招依果。從第九摩尼寶變現自在，即雨十地法雲之寶者，明住住地地五位相即故。

First, with the cause of the dharmakāya, the reward obtained is the adamantine ground. When the sūtra says, "Its ground was solid," this is it. On this ground there are ten kinds of adornments; that is, using the ten pāramitās to form the circumstantial fruition, with the adamantine ground as the primary fruition. What are the ten kinds of adornments? First, taking the great wisdom within the Dharma-nature as the substance of giving (dāna): this is because within one practice, ten practices are fully and completely perfected. Since the doctrine of this sūtra is that one practice is all practices, and host and companion are ever complete, jewelled wheels fully round are used to adorn the golden ground, making clear that one is all. Second, using jewelled flowers to adorn the golden ground: this clarifies that nature precepts are pure, like wondrous flowers blooming into lotus blossoms that delight those who see them, generating good causes and effects for oneself and others. Third, using maṇi jewels to adorn the golden ground: 'maṇi' is translated here as 'jewel free from defilement'; it is the circumstantial fruition brought about by the practice of forbearance being lofty and pure, with a mind free of all defilements. Fourth, using oceans of various forms and marks to adorn the golden ground: because the vigor pāramitā completely encompasses all practices and is able to bring about fruits for oneself and others; because it brings about retribution, oceans of various forms and marks adorn the golden ground. Fifth, adornment with maṇi banners: this clarifies the fruition brought about by the substance of concentration being ever pure and unshakeable, because the dhyāna-pāramitā can be universally tranquil. Sixth, emitting bright light and producing wondrous sounds to adorn the dharmadhātu: this clarifies that concentration can bring forth wisdom, and wisdom can expound teachings; this is taken as the circumstantial fruit to adorn empty space. It also clarifies that the empty wisdom of the sixth pāramitā is fulfilled. Seventh, adornment with jewelled nets: this clarifies that the expedient means pāramitā accomplishes great compassion, covering and protecting sentient beings to bestow upon them teaching and practice. As for the circumstantial fruit brought about: to clarify that the seventh abode, the seventh ground, and so forth accomplish the Dharma gate of great compassion, a net of teaching and practice is cast to dredge out sentient beings and place them upon the shore of great parinirvāṇa. As causal practice is like this, so too is the circumstantial fruit. Eighth, adornment of empty space with dangling swags of wondrous fragrant flowers: these are the ornaments hanging down beneath this net, clarifying the circumstantial fruition brought about by the teaching and practice of the eighth vow pāramitā, which with effortless great wisdom enters the mundane to benefit beings. This is like the bodhisattvas of the ten grounds: before the seventh ground they cultivate the seven perfections; refining true gold to make it increasingly brilliant and pure is a metaphor for the eighth ground, which is then made into various adorned garlands as a metaphor. Ninth, sovereign transformations of maṇi kings adorning empty space: this clarifies the circumstantial fruition brought about by the ninth power pāramitā, where in the ninth abode and ninth ground one acts as a great Dharma master, preaching the Dharma with sovereignty. This clarifies that the ninth among the ten abodes, the ninth among the ten practices, the ninth among the ten dedications of merit, and the ninth among the ten grounds collectively clarify the retribution brought about by preaching the Dharma with sovereignty at the stage of a Dharma master. Tenth, raining jewels and flowers to adorn the golden ground: this clarifies the circumstantial fruition brought about by the Dharma clouds of great wisdom in the ten abodes, ten grounds, and so forth, universally raining down all Dharma jewels and practices that benefit sentient beings. From the sovereign transformations of the ninth maṇi jewel, which then rain down the jewels of the Dharma cloud of the ten grounds: this clarifies that across the five stages, abode after abode and ground after ground are mutually identical.