金剛般若經疏論纂要 1.33

1.33

十八住處者：一、發心住，經云「應如是降伏其心」所有一切等。二、波羅蜜相應行住，不住色布施等。三、欲得色身住，可以身相等。四、欲得法身住，法身有二：一、言說法身，頗有眾生等因言顯理故。二、證得法身，復有二：一、智相，如來得阿耨等；二、福相，若人滿三千等。五、於修道得勝中無慢住，須陀洹等。從此至十六住，如次對治十二種障，意明欲求色身、法身，須離是障。障盡故，入十七證道住。今當對治第一慢障。六、不離佛世時住，昔在然燈等離第二少聞障，不離佛世則具多聞。七、願淨佛土住，菩薩莊嚴佛土不等，離小攀緣作念修道障，緣形相土則小，無緣則大，契法界故。八、成熟眾生住，人身如須彌等，離捨眾生障，若見大小，不能濟物。九、遠離隨順外論散亂住，如恒河中所有沙等，離樂隨外論散亂障，恒沙寶施不及持經，如何外學，不修正法？十、色及眾生身摶取中觀破相應行住，三千世界所有微塵等，離破影像相中無巧便障，既離散亂，與定相應，以細末、不念二種方便，破麁至細、泯細至空，則除影像之相想。十一、供養給侍如來住，可以三十二相見如來不等，離福資糧不具障，不以相見，常見法身，名為給侍福無邊矣。十二、遠離利養及疲乏、熱惱故，不起精進及退失住，恒河沙身命布施等，離樂味懈怠利養障，恒沙命施猶劣受持，豈為一身耽著利養、身疲心惱而懈怠耶？十三、忍苦住，忍波羅蜜割截身等，離不能忍苦障，無我等相，累苦能忍。十四、離寂靜味住，當來之世若有人能於此經受、持、讀、誦等，離智資糧不具障，日三時捨身一一沙數不及信經，如何唯專禪定、耽寂靜味，闕於智慧而不持說？十五、於證道時遠離喜動住，云何住降等，離十一不自攝障，我能住降，心生喜動，動則不能自攝。十六、求佛教受住，於然燈佛所有法得菩提不等，離十二無教授障，欲入初地須佛教授，故約遇佛，得無所得而證道矣。十七、證道住，人身長大等，攝種性智證，遍行真如，成法報身，故長大矣。十八、上求佛地住，於中復有六種具足：一、國土淨具足，我當莊嚴佛土等，此教二地已上諸大菩薩；二、無上見智淨具足，有肉眼不等，此下皆唯佛果，故云無上，無上之言貫通下四；三、福自在具足，若人滿三千界七寶等；四、身具足，佛可以具足色身等；五、語具足，汝勿謂如來說法等；六、心具足，佛得阿耨菩提為無所得耶？乃至應作如是觀。

The eighteen dwellings are: First, the dwelling of generating the aspiration [for enlightenment], [corresponding to] the sūtra passage stating, "One should thus subdue one's mind," "as many as all," and so forth. Second, the dwelling of practice corresponding to the pāramitās, [corresponding to] "giving without abiding in form," and so forth. Third, the dwelling of wishing to obtain the physical body (rūpakāya), [corresponding to] "can [the Tathāgata] be seen by physical marks," and so forth. Fourth, the dwelling of wishing to obtain the dharmakāya; the dharmakāya has two aspects: (1) the verbal dharmakāya, [corresponding to] "will there be any sentient beings," and so forth, because the principle is revealed through words; (2) the realized dharmakāya, which again has two aspects: the mark of wisdom, [corresponding to] "the Tathāgata has attained anuttarā[-samyak-saṃbodhi]," and so forth; and the mark of merit, [corresponding to] "if a person fills three thousand," and so forth. Fifth, the dwelling of being without conceit when attaining superiority in the path of cultivation, [corresponding to] "srotāpanna," and so forth. From this up to the sixteenth dwelling, the twelve kinds of obscurations are countered in sequential order; the meaning is to clarify that in wishing to seek the physical body and dharmakāya, one must be free from these obscurations. Because the obscurations are exhausted, one enters the seventeenth dwelling of the realized path. Here it counters the first obscuration, conceit. Sixth, the dwelling of not being separated from the time of a Buddha's presence in the world, [corresponding to] "formerly when in the presence of Dīpaṅkara," and so forth, which is free from the second obscuration of having heard little; not being separated from a Buddha's presence in the world entails having heard much. Seventh, the dwelling of vowing to purify the Buddha-land, [corresponding to] "does a bodhisattva adorn a Buddha-land," and so forth, which is free from the obscuration of cultivating the path by taking small conceptual objects as objects of focus; taking lands with physical marks as objects of focus is small, while having no objects of focus is vast, because one accords with the dharmadhātu. Eighth, the dwelling of maturing sentient beings, [corresponding to] "a human body like Sumeru," and so forth, which is free from the obscuration of abandoning sentient beings; if one perceives largeness or smallness, one cannot deliver beings. Ninth, the dwelling of being far removed from the distraction of following external treatises, [corresponding to] "as many sands as there are in the Ganges," and so forth, which is free from the obscuration of distraction caused by taking delight in following external treatises; giving jewels equal to the sands of the Ganges does not match upholding this sūtra, so how could one study external teachings and fail to cultivate the true Dharma? Tenth, the dwelling of practice corresponding to breaking through the grasping of parts in forms and bodies of sentient beings through contemplation, [corresponding to] "all the atoms in the three-thousandfold world," and so forth, which is free from the obscuration of lacking skillful means in breaking through the marks of reflected images; having already abandoned distraction and corresponding to meditative concentration, through the two kinds of skillful means—pulverization into fine particles and non-conceptualization—one breaks the coarse down to the fine and dissolves the fine into emptiness, thereby eliminating the perception of marks in reflected images. Eleventh, the dwelling of making offerings and rendering service to the Tathāgata, [corresponding to] "can the Tathāgata be seen by the thirty-two marks," and so forth, which is free from the obscuration of incomplete provisions of merit; by not seeing through marks and constantly seeing the dharmakāya, this is termed rendering service, and its merit is boundless. Twelfth, the dwelling of being far removed from not arousing vigor and falling away due to gain and offering, weariness, and distress, [corresponding to] "giving bodies and lives equal to the sands of the Ganges," and so forth, which is free from the obscuration of laziness and gain through attachment to taste; giving lives equal to the sands of the Ganges is still inferior to receiving and upholding [the sūtra]—how could one, for the sake of a single body, become attached to gain and offerings, and be lazy because of physical weariness and mental distress? Thirteenth, the dwelling of enduring suffering, [corresponding to] "the forbearance pāramitā, having one's body dismembered," and so forth, which is free from the obscuration of being unable to endure suffering; without marks of self and so forth, one is able to endure accumulated suffering. Fourteenth, the dwelling of being free from the taste of tranquility, [corresponding to] "in future ages, if there is a person who can receive, uphold, read, and recite this sūtra," and so forth, which is free from the obscuration of incomplete provisions of wisdom; relinquishing one's body three times a day, each equal to the number of sands, does not match having faith in this sūtra—how could one exclusively concentrate on dhyāna, indulge in the taste of tranquility, be deficient in wisdom, and fail to uphold and explain [it]? Fifteenth, the dwelling of being far removed from the excitement of joy at the time of realizing the path, [corresponding to] "how to dwell, how to subdue," and so forth, which is free from the eleventh obscuration of failing to restrain oneself; if one thinks 'I can dwell and subdue,' the mind generates the excitement of joy, and if excited, one cannot restrain oneself. Sixteenth, the dwelling of seeking the Buddha's instruction, [corresponding to] "is there any dharma by which Dīpaṅkara Buddha attained bodhi," and so forth, which is free from the twelfth obscuration of lacking oral instruction; wishing to enter the first bhūmi requires the Buddha's oral instruction, hence it refers to meeting a Buddha and realizing the path through attaining nothing to be attained. Seventeenth, the dwelling of realizing the path, [corresponding to] "a person's body being exceptionally large," and so forth; gathering the wisdom of the lineage, one realizes the all-pervading tathatā and accomplishes the dharmakāya and saṃbhogakāya, hence it is "exceptionally large." Eighteenth, the dwelling of seeking the Buddha stage from above; within this there are again six kinds of consummation: (1) consummation of the purity of the land, [corresponding to] "I should adorn the Buddha-land," and so forth—this instructs the great bodhisattvas from the second bhūmi and above; (2) consummation of the purity of supreme vision and wisdom, [corresponding to] "is there the physical eye," and so forth—from here downward all pertain exclusively to the Buddha fruition, hence it says "supreme," and the word "supreme" runs through the remaining four below; (3) consummation of mastery over merit, [corresponding to] "if a person fills the three-thousandfold world with the seven jewels," and so forth; (4) consummation of the body, [corresponding to] "can the Buddha be seen by the consummation of the physical body," and so forth; (5) consummation of speech, [corresponding to] "do not say that the Tathāgata expounds the Dharma," and so forth; (6) consummation of mind, [corresponding to] "did the Buddha attain anuttarā-saṃbodhi by having nothing to be attained?" up to "one should contemplate in this manner."