妙法蓮華經玄義 5.18

5.18

二、明十住位者，以從相似十信，能入十住真中智也。初發心住發時，三種心發：一、緣因善心發。二、了因慧心發。三、正因理心發。即是前境、智、行妙三種開發也。住者，住三德涅槃也。緣因心發，即是住不可思議解脫首楞嚴定；慧心發，即是住摩訶般若畢竟之空；正因心發，即是住實相法身中道第一義。舉要言之，即是住三德一切佛法也。又住清淨圓滿菩提心，無緣慈悲，無作誓願，普覆法界。又住一念中，成就一切萬行諸波羅蜜。又住一切種智，圓斷法界見、思、無明。又住得佛眼，圓見十法界三諦之法。又住圓入一切法門，所謂二十五三昧，冥益眾生。又成就菩薩圓滿業，能顯一切神通，謂三輪不思議化彌滿法界，顯益眾生。又能成就開權顯實，入一乘道。又能嚴淨一切佛土，能起三業，供養一切十方佛，得圓滿陀羅尼，受持一切佛法，如雲持雨。又住能從一地，具足一切諸地功德，心心寂滅，自然流入薩婆若海。《華嚴》云：「初住菩薩所有功德，三世諸佛歎不能盡。若具足說，凡人聞，迷亂心發狂。」私謂：初住成就十德，應是十信中十法，轉似為真，一住具十。細意尋之，對當相應。何者？十信百法為一切法本，豈不得作此釋耶？初住既爾，三觀現前，無功用心斷法界無量品無明，不可稱計。一往大分，略為十品智斷，即是十住故。《仁王》云：「入理般若名為住。」即是十番進發無漏，同見中道佛性第一義理。以不住法，從淺至深，住佛三德及一切佛法，故名十住位。此位，諸經出處不同。《華嚴》云：「初發心時，便成正覺。」了達諸法真實之性，所有聞法，不由他悟。是菩薩成就十種智力，究竟離虛妄，無染如虛空。清淨妙法身，湛然應一切，當知即是發真無漏，斷無明初品也。《淨名》云：「一念知一切法，是為坐道場，成就一切智故。」亦是入不二法門，得無生忍也。《大品》明「從初發心，即坐道場、轉法輪、度眾生。」當知，此菩薩為如佛，亦是阿字門，所謂一切法初不生也。即是今經為令眾生開佛知見，亦是龍女於剎那頃發菩提心，成等正覺。即是《涅槃》明發心、畢竟二不別，如是二心，前心難。此諸大乘，悉明圓初發心住位也。乃至第十住（云云）。

Second, clarifying the stages of the ten abodes: from the ten faiths of likeness, one can enter the genuine middle wisdom of the ten abodes. When the abode of first bringing forth the mind is brought forth, three kinds of mind are brought forth: first, the wholesome mind of the contributory cause is brought forth; second, the wisdom mind of the revealing cause is brought forth; third, the principle mind of the direct cause is brought forth. These are precisely the three kinds of unfolding of the wonderfulness of object, wisdom, and practice mentioned before. 'Abode' means abiding in the three virtues of nirvāṇa. The mind of the contributory cause being brought forth is precisely abiding in the inconceivable liberation of the Śūraṅgama samādhi; the wisdom mind being brought forth is precisely abiding in the ultimate emptiness of mahā-prajñā; the direct-cause mind being brought forth is precisely abiding in the supreme truth of the middle way of the dharma-kāya of true reality. To state the essential: this is abiding in the three virtues and all buddhadharmas. Furthermore, one abides in the pure, complete bodhicitta, non-relational compassion, and vows free of purposeful effort, universally blanketing the dharma realm. Furthermore, in a single thought-moment, one abides in fulfilling all the myriad practices and all the pāramitās. Furthermore, one abides in the wisdom of all modes, completely severing view, thought, and ignorance in the dharma realm. Furthermore, one abides in attaining the buddha-eye, completely seeing the phenomena of the three truths in the ten dharma realms. Furthermore, one abides in completely entering all dharma gates, namely the twenty-five samādhis, providing hidden benefit to sentient beings. Furthermore, one accomplishes the complete deeds of a bodhisattva, being able to manifest all supernatural powers—namely, the inconceivable transformations of the three wheels pervading the dharma realm, providing manifest benefit to sentient beings. Furthermore, one can accomplish opening the provisional and revealing the real, entering the path of the one vehicle. Furthermore, one can adorn and purify all buddha lands, initiate the three modes of karma, make offerings to all the buddhas of the ten directions, attain the complete dhāraṇī, and uphold all buddhadharmas as a cloud holds rain. Furthermore, one abides in being able, from a single ground, to possess all the merits of all grounds, each thought-moment quiescent, naturally flowing into the ocean of sarvajña. The Huayan says: 'The merits possessed by a bodhisattva of the first abode cannot be fully praised by the buddhas of the three periods of time. If spoken in full, ordinary people, upon hearing it, would have their minds confused and go mad.' Personally I say: the first abode accomplishes ten virtues; these should correspond to the ten dharmas in the ten faiths, transforming likeness into reality, where one abode possesses all ten. If one examines this carefully, they correspond and tally with each other. Why? If the hundred dharmas of the ten faiths are the root of all dharmas, how could one not make this interpretation? Since the first abode is like this, the three contemplations appear before one, and without purposeful effort of the mind, one severs incalculable grades of ignorance in the dharma realm beyond reckoning. Speaking generally at first, they are roughly divided into ten grades of wisdom and severance, which are precisely the ten abodes. Therefore the Renwang says: 'Entering prajñā of the principle is called an abode.' This means advancing and bringing forth the undefiled in ten rounds, equally seeing the supreme truth and principle of the middle-way buddha nature. By means of non-abiding phenomena, proceeding from the shallow to the deep, one abides in the Buddha's three virtues and all buddhadharmas; therefore they are called the stages of the ten abodes. The scriptural sources for these stages differ across texts. The Huayan says: 'At the time of first bringing forth the mind, one immediately accomplishes correct enlightenment,' thoroughly understanding the true nature of all dharmas, so that all dharmas heard are not awakened to through others. This bodhisattva accomplishes the ten wisdom powers, is ultimately free from delusion, and unstained like empty space. With the pure, wonderful dharma-kāya, serenely responding to all, one should know that this is precisely bringing forth genuine undefiledness and severing the first grade of ignorance. The Vimalakīrti says: 'Knowing all dharmas in a single thought-moment is sitting in the place of enlightenment, because one accomplishes omniscience.' This is also entering the non-dual dharma gate and attaining the endurance of non-arising. The Dapin clarifies that 'from first bringing forth the mind, one immediately sits in the place of enlightenment, turns the wheel of Dharma, and delivers sentient beings.' One should know that this bodhisattva is like a buddha; this is also the letter A gate, the so-called non-arising of all dharmas from the very beginning. This is precisely what the present sūtra calls causing sentient beings to open the buddha's knowledge and vision; it is also the dragon girl bringing forth the bodhicitta in an instant and accomplishing equal and correct enlightenment. It is also what the Nirvāṇa clarifies as the two minds—bringing forth the mind and ultimate realization—not being distinct, where between these two minds, the first mind is difficult. All these Mahāyāna scriptures fully clarify the stage of the first abode of bringing forth the mind in the perfect teaching. And so on up to the tenth abode (and so forth).