新華嚴經論 24.2

24.2

Sixth, from "Again making the great vow" down to "without resting" comprises five and a half lines of sūtra text, clarifying the division of vowing to transform all sentient beings of the three realms and four forms of birth so that they all abide stably in the vast all-knowledge of wisdom without resting. This part clarifies the method of teaching and transforming the three realms and four forms of birth. For those whose desire-realm minds predominate, they are exhorted to contemplate dharmas as suffering, empty, and impermanent to counter desire and evil, cultivate good dharmas, take joy in pure concentration, cleanse the stains of the mind to leave behind greed, anger, delusion, and pride, and break through the karma of the desire realm to attain quiescent, pure joy. For those whose form-realm minds predominate, who abide in dhyāna of cessation of conceptions and are born into the realm of defiled goodness, they are expediently exhorted to cultivate the ten pāramitās and kindness, compassion, sympathetic joy, and equanimity, so that they expediently accomplish their own essence's gateway of non-active, great quiescent concentration, leave behind cessation and subduing of conceptions, manifest all-knowledge, and accomplish boundless, skillful, expedient wisdom to teach and transform sentient beings. If formless-realm minds predominate, they are expediently taught and transformed to cultivate broad wisdom through extensive hearing, and to distinguish all worldly affairs so that there is no delusion or stagnation, without a substantial entity of concentration and distraction; they are led to give rise to the power of great vows, accomplish supernatural penetrations to make offerings to the Buddha, Dharma, and Saṅgha, cultivate the all-knowledge of wisdom in all its aspects, and teach and transform all inexhaustible sentient beings so that they all become Buddhas. In this way, initiating subdual in accordance with faculties so that all are brought to the all-knowledge of wisdom means cultivating discriminating wisdom within fundamental wisdom. Just as fundamental wisdom manifests relying on non-active concentration, so discriminating wisdom is accomplished only by initiating contemplative observation through preparatory practice relying on fundamental wisdom. Or, where one's own power is insufficient, it is attained only by learning from those Buddhas and bodhisattvas who have realized it before.