華嚴經探玄記 5.42

5.42

第五說分者，十住有二分：一果分，圓融不可說；二因分，隨說有二分，一約普賢自體行、二約普賢位相。此有二分：一阿含位，如此品說；二證位，如〈十地品〉說。今此正說阿含位，於中有二：初明攝體之位、後辨隨相之位。初中釋十住即為十段，一一皆有二，謂先標、後釋。釋中皆二：初修行是其別相，以一一住中各修一行故；二觀解是其別相，以諸住皆有解悟相故。前中各二：初自分行、後學十法為勝進行。勝進行各二：先正修、後「何以」下釋修意。其中第一第十文相加者，以初為行本，賴多緣故；後為位滿，德深廣故。又釋一一中皆二，謂標、釋。釋中皆三，初明入住行、二學十法為淨住行、三住滿得果。準《地論》，諸地皆有因體果相即，入住為因、淨住為體、住滿為果，並可知。今且依前釋，初住中先標名、後釋義。釋義中二：先別行中二，先自分、後勝進。前中二：先明行本，謂發菩提心為十住之本，但轉此心漸增勝故，成後諸住故也；二所得，前中初六句舉發心所依緣，次一句明所發心體，次一句明發心所求，後一句明不退還。又釋：初六句釋發、次句釋心、次句釋菩提、後句釋住義。前六句中二處聞說法者，初聞餘人說、後聞佛說。又初略說、後廣說。又初說因法、後說果法。又七緣發心，準辨。又一向不迴者，簡異外凡也。二所得中分是因義，謂由初發心得成十力果法之因故。此約始教辨。二分是未圓義，謂由入住不退，始生佛家，得佛體分故，謂於十力隨分而得。此約終教辨。三分圓無礙故，得分即得圓，但以就普賢門中辨，是因而非果，故云分也。此中於流盡亦分得者，準教知之。又此十力，小乘中至佛果始得，三乘中地上始分得，一乘入位即得故也。二勝進中二：先正辨、後釋成。前中有十句：一供諸佛：二歎諸菩薩能捨自樂、忍苦求果；三以勝妙法化諸眾生，不令彼心墮凡小位故云護，又護善根令得增長；四準下頌，當第三常歎賢聖，此云親近者，此約自利，頌約利他，謂進而常歎也；五歎淨妙法，魔等不壞，故知不退也；六以佛功德安立菩薩故云修，此順頌；七巧化眾生令得見佛，故云歎美生諸佛前；八善修三昧以教眾生故云方便；九轉妙法輪滅生死輪故云也；十為生死苦類作清涼歸處。又釋：九令離無常苦，十令其得常樂，此十並準下頌文知之。二釋意中，先徵、後釋。徵云：發菩提心已，何故復須學此十行？釋有三義：一欲使此心轉增勝故、二令堅固故、三令成果故。又一令自分堅因、二勝進轉增、三終成佛果，故須也。二同相中明悟必賴緣，故云有所聞法。解從內發，故云不由他悟。然他義有三：一小教、二心外、三性外。自解亦三，翻前可知，故下云「雖知一切法不由他悟，而求善知識無有厭足。」下諸住中隨位漸增，義皆同此。

Fifth, the section explaining the text. The ten abodes have two divisions: first, the fruition division, which is perfectly interpenetrating and ineffable; second, the causal division. As explained, it has two divisions: first, in terms of Samantabhadra's essential practice; second, in terms of Samantabhadra's progressive stages. This has two divisions: first, the stages of the traditional teaching (āgama), as expounded in this chapter; second, the stages of realization, as expounded in the "Chapter on the Ten Bhūmis". Here it directly explains the stages of the traditional teaching, within which there are two parts: first, explaining the stages that subsume the essence; second, analyzing the stages according to phenomenal characteristics. In the first part, the explanation of the ten abodes consists of ten sections. Each one has two parts: first, positing; second, explaining. In the explanations, each has two parts: first, cultivation is its specific characteristic, because in each abode a single practice is cultivated; second, contemplative understanding is its specific characteristic, because all abodes possess the characteristic of awakening and understanding. In the former, each has two parts: first, the practice appropriate to its own level (svabhāva-caryā); second, learning the ten dharmas as the practice of superior advancement. The practices of superior advancement each have two parts: first, the actual cultivation; second, from "why" onward, explaining the intention of the cultivation. Among them, the text is amplified in the first and tenth abodes because the first is the root of practice and relies on many conditions, and the last is the completion of the stages, whose virtues are deep and broad. Another explanation holds that within each [abode] there are two parts: positing and explaining. In the explanations, each has three parts: first, explaining the practice of entering the abode; second, learning the ten dharmas as the practice of purifying the abode; third, completing the abode and attaining the fruit. According to the Daśabhūmika-sūtra-śāstra, the various bhūmis all possess identity of cause, essence, and fruit: entering the abode is the cause, purifying the abode is the essence, and completing the abode is the fruit, all of which should be understood accordingly. Now, tentatively relying on the former explanation: in the first abode, it first posits the name and then explains the meaning. In explaining the meaning, there are two parts: first, within the specific practice, there are two: first, one's own level; second, superior advancement. In the former, there are two parts: first, explaining the root of practice, meaning that generating the bodhicitta is the root of the ten abodes, and it is merely by transforming this mind so that it gradually increases in excellence that the subsequent abodes are accomplished; second, that which is attained. In the former, the first six lines present the conditions upon which the generation of the mind relies, the next line clarifies the essence of the mind generated, the next line clarifies what is sought by generating the mind, and the final line clarifies non-retrogression. Another explanation: the first six lines explain "generation," the next line explains "mind," the next line explains "bodhi," and the final line explains the meaning of "abode." In the first six lines, hearing the Dharma preached in two places refers to first hearing other people preach it, and later hearing the Buddha preach it. Furthermore, the first is a brief preaching, and the latter is an extensive preaching. Furthermore, the first preaches causal dharmas, and the latter preaches fruition dharmas. Furthermore, there are seven conditions for generating the mind, which should be understood by analogy. Moreover, "resolutely not turning back" distinguishes them from external ordinary beings. In the second part, that which is attained, "partial" means the causal aspect: by first generating the mind, one succeeds in becoming the cause of the fruition dharmas of the ten powers. This is analyzed according to the Initial Teaching. Second, "partial" means not yet complete: because upon entering the abode without retrogression, one is newly born into the Buddha's family and attains a portion of the Buddha's essence, meaning one attains the ten powers according to one's portion. This is analyzed according to the Final Teaching. Third, because the portion and the complete are unhindered, attaining a portion is attaining the complete; but because it is analyzed within the approach of Samantabhadra, it is the cause and not the fruit, hence it is called "partial." Here, the fact that one also partially attains the exhaustion of outflows should be known according to the teaching. Furthermore, these ten powers are only attained at the fruit of Buddhahood in the Hīnayāna, are only partially attained above the bhūmis in the three vehicles, and are attained as soon as one enters the stage in the One Vehicle. In the second part, superior advancement, there are two: first, direct analysis; second, explanatory confirmation. In the former, there are ten lines: (1) making offerings to all Buddhas; (2) praising all bodhisattvas who are able to renounce their own pleasure and endure suffering to seek the fruit; (3) using superior, wondrous dharmas to transform sentient beings so that their minds do not fall into the stages of ordinary beings or the Small Vehicle, hence called "protecting," and also protecting their roots of goodness so that they increase; (4) according to the verse below, it corresponds to the third, always praising the worthy and noble; here it says "approaching closely," which pertains to the benefit of oneself, while the verse pertains to the benefit of others, meaning advancing and constantly praising; (5) praising the pure, wondrous Dharma which Māra and others cannot destroy, thus knowing it is non-retrograde; (6) using the Buddha's merits to establish bodhisattvas, hence called "cultivating," which accords with the verse; (7) skillfully transforming sentient beings so that they can see the Buddha, hence called praising birth before all Buddhas; (8) skillfully cultivating samādhi to teach sentient beings, hence called upāya; (9) turning the wondrous wheel of Dharma to extinguish the wheel of birth and death, hence called such; (10) acting as a refreshing refuge for those suffering in birth and death. Another explanation: the ninth causes them to leave behind the suffering of impermanence, and the tenth causes them to attain eternal bliss; these ten should all be known by analogy with the verse text below. In the second part, explaining the intention, it first questions and then explains. The question asks: having already generated the bodhicitta, why must one further learn these ten practices? The explanation has three meanings: first, wishing to make this mind increasingly superior; second, to make it firm; third, to make it accomplish the fruit. Furthermore, first, to make the cause of one's own level firm; second, to make superior advancement increase; third, ultimately to accomplish the Buddha fruit; therefore it is necessary. In the second part, common characteristics, clarifying that awakening necessarily relies on conditions, it says, "having heard dharmas." Understanding arises from within, hence it says, "not awakened through another." However, "another" has three meanings: first, the Lesser Teaching; second, external to the mind; third, external to the nature. Self-understanding also has three, which can be known by reversing the former; therefore it says below, "Although knowing that all dharmas are not awakened through another, yet seeking good spiritual friends without ever tiring." In the subsequent abodes, as they gradually increase according to the stages, the meaning is in all cases identical to this.