大方廣佛華嚴經疏 18.2

18.2

第四「告諸」下本分。文分為三：初總顯體相、次標以許說、後別陳其名。今初。然十住體略有三種：一約所依，即前三昧，依此說於十住法故。論云「三昧即法體」故。二者約本，即下所辨。三剋性體，若約所緣，即真俗二境；若約能緣，即悲智二行。二境既融，悲智不別，境智冥契，同一法界也。今約本體。若直觀經文，則住處二字總示其體，廣大已下略顯其相。住三世佛家，結示住處。今依《地論》類例以解，則住處為總、餘皆是別，總即示體，此云住處；十行名行業；十向名願；十地名願善決定。皆當位體也，而得名不同者何耶？然三賢十聖皆以菩提心而為其體，菩提心有三：一者直心，正念真如法故；二者深心，樂修一切諸善行故；三者大悲心，救護一切苦眾生故。所念真如亦即本智本覺智故，後二顯是恒沙性德。然此三心，有一必兼餘二，而三賢互有增微。十住直心增故，故名為解。解為行願本，故首而明之。十行深心增故名為行，依於前解以起行故。十向大悲增故名為願，迴前解行願諸眾生離苦得樂故。十地三心等證故名決定，而大悲為首，故舉其願。是以論云「願善決定者，如初地中發菩提心。」即此本分中願。十信通信此三等覺、此三等佛，故知菩提心是諸位通依。今此住位名住處者，若從增勝，則以深般若住於真如，即復由此而為行願之所住處。若從通說，俱住上三菩提心家故。住處，梵本名為俱羅，此云家也。家即家族，是以舊譯名為種性，即四種性中習種性也。良以此家菩薩所居故翻名住處，下文還就佛家以結。別中，句乃有二、義乃有三：一廣大與法界等，是勝住處。然《地經》總句是於決定不應學彼。此中廣大即是勝義。其法界言含於四義：一正念真如，同理法界深無際限，勝諸凡夫，亦勝二乘偏真理故。二普該菩薩無邊行相，大悲深心同事法界無有邊量，勝二乘故。三者三心無礙，同無礙法界，事理融故。四同圓融法界，一一塵中無不具故。此與第三勝權菩薩二虛空等者，是因住處。因有二種：一無常愛果因，是因如虛空，依是生色，色不盡故；二常果因，今是地前，故闕此也。古德又云：一一位中如空包含無邊行海；又如空周遍，非至非不至；又如空無礙故。三住三世諸佛家，準論此名不怯弱住處，謂菩薩所住即佛所住故名佛家，進住佛家是不怯弱。若直釋經文，即結示也。謂向言住處，何所住耶？謂住佛家。佛家即是大菩提心，諸佛住此生菩薩故，真如悲願究竟唯佛方能住故。言三世者，是讚勝也。

Fourth, from "addressed all [bodhisattvas]" downward is the Fundamental Section. The text is divided into three parts: first, a general manifestation of essence and marks; second, taking them up to promise the exposition; third, listing their names separately. Now, the first. However, the essence of the ten abidings is briefly of three kinds: First, in terms of what they rely upon, it is the preceding samādhi, because based on this, the dharmas of the ten abidings are expounded. For the Treatise states: "Samādhi is itself the essence of the Dharma." Second, in terms of the fundamental, it is what is analyzed below. Third, directly examining the essence in its nature: if considered in terms of the objective realm, it is the two realms of the ultimate and the conventional; if considered in terms of the subjective cognizer, it is the two practices of compassion and wisdom. Since the two realms are interfused and compassion and wisdom are not distinct, realm and wisdom silently accord, being of one and the same dharmadhātu. Here, it is treated according to the fundamental essence. If one directly observes the sūtra text, the two words "abiding-place" generally indicate its essence, while from "vast" onward, its marks are briefly shown. "Abiding in the home of the Buddhas of the three periods of time" concludes by indicating the abiding-place. Now, explaining it analogously based on the Daśabhūmika-śāstra, "abiding-place" is the general, and all the rest are specific. The general indicates the essence, here called "abiding-place"; the ten practices are called "practices"; the ten dedications are called "vows"; the ten stages are called "good determination of vows." All are the essence of their respective stations. Yet why do they receive different names? The three virtuous [ranks] and the ten holy [stages] all take bodhicitta as their essence. Bodhicitta has three aspects: first, the straight mind, because it correctly contemplates the dharma of tathatā; second, the deep mind, because it delights in cultivating all good practices; third, the mind of great compassion, because it rescues and protects all suffering sentient beings. The tathatā contemplated is also the fundamental wisdom and the wisdom of fundamental awakening, and the latter two clearly represent nature-virtues [as numerous as] the sands of the Ganges. However, among these three minds, if one is present, the other two are necessarily included, yet across the three virtuous [ranks] they mutually predominate or are subtle. In the ten abidings, because the straight mind predominates, it is called understanding. Understanding is the root of practice and vows; therefore, it is clarified first. In the ten practices, because the deep mind predominates, it is called practice, for it initiates practice based on the preceding understanding. In the ten dedications, because great compassion predominates, it is called vow, for it dedicates the preceding understanding and practice, wishing for all sentient beings to leave suffering and attain joy. In the ten stages, because the three minds are equally realized, it is called determination; yet with great compassion as the foremost, it raises its vows. Thus the Treatise says: "As for 'good determination of vows,' it is like giving rise to bodhicitta in the first stage." This is the vow in this Fundamental Section. The ten faiths communicate faith to these three, equal to awakening; these three are equal to the Buddhas. Thus we know that bodhicitta is that upon which all stations universally rely. Now, as for this station of abiding being named "abiding-place": if viewed from what is preeminent, it abides in tathatā through profound prajñā, and thereby in turn serves as the abiding-place for practice and vows. If viewed from a general explanation, it is because they all abide in the home of the above three [minds of] bodhicitta. "Abiding-place" in the Sanskrit text is called *kula*, which here is translated as "home." "Home" means family or lineage; therefore, older translations named it "disposition" (*gotra*), which is the disposition of habituation among the four dispositions. Truly because this home is where bodhisattvas dwell, it is translated as "abiding-place"; the text below also concludes with respect to the Buddha's home. Within the specific parts, there are two clauses and three meanings: First, being vast and equal to the dharmadhātu is the superior abiding-place. However, the general clause in the Daśabhūmika-sūtra is "toward determination, one should not study that." Here, "vast" is the superior meaning. The word dharmadhātu contains four meanings: 1. Correctly contemplating tathatā, it is identical to the dharmadhātu of noumenon, profound and boundless, surpassing all ordinary persons and also surpassing the partial ultimate truth of the two vehicles. 2. Universally encompassing the boundless marks of practice of a bodhisattva, the deep mind of great compassion is identical to the dharmadhātu of phenomena, without limit, surpassing the two vehicles. 3. The three minds are unobstructed, identical to the unobstructed dharmadhātu, because noumenon and phenomena are interfused. 4. Identical to the dharmadhātu of perfect interpenetration, because within each single dust mote, nothing is not fully contained. This and the third [abiding of] the bodhisattva of superior expedient means are equal to the two types of empty space, which is the causal abiding-place. There are two kinds of cause: 1. The cause of impermanent pleasant fruit: this cause is like empty space; relying on this, form arises, because form is inexhaustible. 2. The cause of permanent fruit: being prior to the stages now, this is lacking here. Ancient worthies also said: in each single station, it is like space containing an ocean of boundless practices; again, it is like space being pervasive, neither arriving nor not arriving; again, it is because it is unobstructed like space. Third, abiding in the home of the Buddhas of the three periods of time: according to the Treatise, this is named the non-timid abiding-place, meaning that where the bodhisattva abides is where the Buddha abides; hence it is called the Buddha's home. Advancing to abide in the Buddha's home is being non-timid. If one directly interprets the sūtra text, it is a concluding indication. That is to say, regarding the abiding-place spoken of earlier, where does one abide? It means abiding in the Buddha's home. The Buddha's home is the great bodhicitta; because all Buddhas abide in this to give birth to bodhisattvas, and because only Buddhas can ultimately abide in tathatā and compassionate vows. Saying "three periods of time" praises its superiority.