新華嚴經論 26.13

26.13

The fifth section, consisting of ten and a half lines of the sūtra text, explains the section on the bodhisattva at this stage attaining the three liberations of emptiness and greatly increasing great compassion. This section is further divided into two. First, from "Son of the Buddha, this bodhisattva..." down to "...nor does he ultimately extinguish conditioned phenomena," consisting of five and a half lines of the sūtra text, explains the contemplation that all conditioned phenomena are impermanent and utterly to be reviled, yet for the sake of maturing sentient beings, one does not forever extinguish conditioned phenomena. Second, from "Son of the Buddha, when the bodhisattva thus..." down to "...because they are not yet fulfilled," consisting of six and a half lines of the sūtra text, explains that the bodhisattva contemplates conditioned phenomena as having many faults and evils and being without intrinsic nature, yet constantly gives rise to great compassion and attains the perfection of wisdom (prajñāpāramitā). Where the sūtra says, "because the factors of enlightenment are not yet fulfilled," it explains that on this Sixth Ground, the supramundane awakening of emptiness, signlessness, and uncreatedness has been attained, but the unhindered awakening of entering the mundane with perfected great compassion in accord with the ocean of Samantabhadra's practices has not yet been attained. Where it says, "He again reflects: 'All conditioned phenomena, when there is assembly, then revolve,'" it explains that when conditioned by deluded feelings, all phenomena are impermanent; when revolving feelings accord with principle, the nature of all phenomena is intrinsically unproduced: this is "when the mind arises, phenomena arise." The rest should be understood accordingly. Where it says, "When conditions gather, they revolve; when they do not gather, they do not revolve," if ignorance conditions volitional formations, they revolve; if ignorance ceases, volitional formations arise in accord with wisdom, and then what arises is merely the arising of phenomena, not impermanent flux. The rest should be understood accordingly. As for "conditioned phenomena have many faults and afflictions," whatever is produced by sentient consciousness is all the pain and affliction of birth, aging, sickness, and death. If practiced with wisdom and compassion, all are the practices of Samantabhadra. The rest should be understood accordingly. As for "he then attains the perfection of wisdom manifesting before him," he has already transcended the wisdom of hearing, contemplation, and cultivation; this wisdom of the One Vehicle is the wisdom of the Buddhas, which is the ultimate uncreated wisdom of universal illumination. This wisdom, according with what is proper, everywhere responds to capacities to benefit beings, acting without doing and responding without thinking. The remainder is fully presented in the sūtra. As for "because the factors of enlightenment are not yet fulfilled," it means that the initial mind of the bodhi of true awakening has been accomplished, but the bodhi of conforming practice is only perfected on the Eleventh Ground.