新華嚴經論 9.45

9.45

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.