華嚴經探玄記 5.42

5.42

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.