妙法蓮華經玄義 5.18

5.18

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).