新華嚴經論 26.42

26.42

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.