華嚴經探玄記 5.41

5.41

Here, the meaning of the ten abodes is briefly treated in ten sections: 1. explaining the names; 2. discerning the essence; 3. clarifying the basis body; 4. the practices performed; 5. the objects contemplated; 6. the obstacles abandoned; 7. the virtues accomplished; 8. the dharmas correlated; 9. the stages subsumed; 10. the fruits accomplished. First, explaining the names has two parts: 1. the general name, as explained before. In the specific names: The first means that based on external worldlings, having cultivated the provisional practices of the good roots of faith for ten thousand kalpas to completion, one gives rise to a definitive resolve toward great bodhi and enters the stage without falling back; hence it is called "initial aspiration." Initial aspiration is itself the abode; this is a karmadhāraya compound. This corresponds to the "aspiration accomplished through faith" in the Awakening of Faith. Second, thoroughly refining this mind to free it from defilement and make it bright and pure is called "cultivating the ground," which refers to forging and cultivating the mental ground. Third, wonderfully contemplating emptiness and existence while perfuming and cultivating right practice is called "cultivation." Fourth, being born into the Buddha's household and possessing a noble disposition is called "noble birth," referring to this stage being correlated with the stage of undefiled dharmas. Fifth, skillfully not clinging to the real, giving rise to compassion to pity beings, yet not clinging to the real to conform with the conventional. Contemplating these two together, freed from extremes and skillfully equipped, is called "fully endowed." This is identical to the fifth bhūmi, where uniting the real and conventional is difficult, yet one is able to unite them. Sixth, when the contemplation of non-dual dharmas gradually matures, and hearing praise or slander of the Buddha leaves the mind unshakeable, it is called "upright mind." The mind itself is upright, hence "upright mind." Furthermore, upright is the object and mind is wisdom; because the mind abides in the upright principle, it is called "upright mind." Seventh, śamatha and vipaśyanā are practiced together, and conditions cannot destroy them; hence it is called "non-retrogression." This is identical to the characteristic of the dual functioning of the seventh bhūmi. Eighth, the three karmas are bright and pure, free from defilement like a youth; when the youth-like practice becomes one's nature, nothing can frustrate it, so it is called "true [youth]." This is identical to the effortless practice of the eighth bhūmi. Ninth, responding skillfully to capacities with preaching, carrying on the succession of the Dharma King, it is called "prince." Tenth, the stage of the abodes is fulfilled, accomplishing the wisdom body, and the water of all buddhas' Dharma is poured on their heads; hence it is called "empowerment" (abhiṣeka). If according to the perfect teaching, when this stage of empowerment is fulfilled, one immediately attains buddhahood, with no further ten practices and so forth, as explained below in the section on the monk Sāgaradhvaja (Haichuang). If according to the teaching of the three vehicles, it is not like this, but is merely the characteristic of understanding without having realized the truth. The derivation of the names has three aspects: the fourth, eighth, ninth, and tenth are named from metaphors; the seventh receives its designation from avoiding faults; the remainder are all designated according to their functions, as can be known. Second, clarifying the essence is treated in three sections: 1. In terms of the basis, it takes the samādhi of immeasurable skillful means as its essence, because the ten abodes are spoken on the basis of this concentration. A treatise below states: "This samādhi is the essence of the dharma." 2. In terms of the root, it takes the profound disposition mentioned before and so forth as its essence, because that is the essence of these ten abodes; it is merely spoken of as ten according to the stages, without having a separate nature. 3. Specifying the essence precisely, in terms of objects of cognition it consists of the two truths of the real and conventional; in terms of cognitive subjects it consists of the two practices of compassion and wisdom; all other practices and retinues are subsumed under this. Furthermore, the objects of the real and conventional are both fused, and compassion and wisdom are unified; these two are again completely and perfectly fused, and the unimpeded, fully virtuous sovereignty of the dharmadhātu is its essence. This is discerned according to the perfect teaching (other sections are treated elsewhere).