大方廣佛華嚴經疏 18.14

18.14

Ninth is the Abode of the Prince. First, among the ten [minds] of its own stage: 1. Knowing the distinct retributions received in the six destinies and four modes of birth, and also knowing the differences in taking rebirth according to the nine kinds of dying minds. 2. Knowing active afflictions. 3. Knowing the continuity of seeds and so forth, because they are not like active [afflictions] which have interruptions. Habitual propensities have four kinds, as explained in the ninth bhūmi. 4. Knowing that all actions, karmic deeds, and Dharma gates entered are skillful. The above four are mostly identical to the ten thickets of the ninth bhūmi; there, based on entering the bhūmi, they are exceptionally subtle and dense, hence called 'thickets', whereas here it merely says 'knowing'. 5. Knowing the Dharma medicine, which means the perfection of wisdom. 6. Knowing the standards and comportment of a dharmabhāṇaka. 7. Knowing the places to be transformed. 8. Knowing the time of transformation, not erring in accordance with capacities being ripe or unripe. The last two are spoken of based on the two truths, both speaking of accomplishment. Next, regarding superior advancement, the ten dharmas all speak of the 'Dharma King': since [the bodhisattva] is called a prince, he models himself on the Buddha's comportment and conforms to the rules of a son. That 'stations' is spoken of refers to stages. Just as a worldly prince is to his father the king, now they are distinguished in comparison: 1. Skillfulness: expressions and arrangements, as well as various arts and skills, pleasing the king's heart; now this bodhisattva learns the Dharma-expounding expressions of the Buddha, the Dharma King, arranging provisional and real skillful means to please the Buddha's heart. 2. Standards: 'standard' means sitting, standing, and moving in accord with rules so that his deportment is admirable; 'measure' means ascending, descending, exiting, entering, coming, going, advancing, and retreating in a measurable manner. This clarifies being without deficit in moral conduct and abiding in the Buddha's deportment. 3. Palaces: when the father king is in the private palace, he performs the rites of a son; when the father king is in the audience hall, he performs the rites of a minister. If abiding in the main hall of nirvāṇa, he makes the ten thousand practices return to their source; if abiding in the palace of loving-kindness and compassion, he loves sentient beings as his children. 4. Approaching: 'approaching' means drawing near, namely benevolence reaching the ten thousand people; 'entering' means gathering in, namely ten thousand states coming to court. For the bodhisattva, there is no capacity he does not draw near to, and no virtue he does not gather in. 5. Observation: upon entering, observing the father king, scrutinizing his voice and countenance; upon exiting, observing the ministers, knowing their wisdom or folly. For the bodhisattva, upon entering, he observes the Buddha's teachings and noumenon; upon exiting, he examines whether capacities are receptive. 6. Abhiṣeka: there is text in 'The Ten Stages', and 'The Manifestation [of the Tathāgata]' distinguishes both principle and metaphor. 7. Sustenance by power: gathering people relies on wealth as power; being cautious of danger relies on precepts as power; subduing enemies relies on forbearance as power; broadening enterprises relies on vigor as power; settling chaos relies on tranquility as power; planning security relies on wisdom as power; consolidating the multitude relies on benevolence as power; restraining foes relies on the masses as power. For the bodhisattva, the six pāramitās, the four immeasurables, and the total retention of the ten thousand practices all embody the meaning of power. Sustaining wealth through frugality, sustaining the multitude through trustworthiness, sustaining peace through absence of arrogance, sustaining power through non-extravagance. The rest can be analogized; all can be sustained. 8. Fearlessness: being a superior without arrogance brings no fear of sorrow and regret; moderating wealth and sensuality brings no fear of disease; holding high status without conceit brings no fear of downfall; being a subordinate without rebellion brings no fear of punishment; among enemies without contention brings no fear of weapons; lacking none of these three brings eternal freedom from the fear of death. The bodhisattva in his practice is free from the five fears of old age, sickness, and death, and attains the ten fearlessnesses. 9. Feasting and sleeping: during the day without cause he does not feast internally; at night without cause he does not sleep externally; feasting in the side chambers and sleeping in the main quarters. The bodhisattva entering samādhi is like the Buddha: not exceeding clarity to indulge in its taste, and not falling into torpor to stagnate in the object; there is no obscurity where he does not obtain its flavor, and right samādhi does not alter his mind. 10. Praise: in joy singing praises, in suffering lamenting; the sound of praise should be harmonious and joyful, the sound of lamentation should be mournful and sorrowful; the feelings are earnest, the words refined. The bodhisattva should revere and praise the Buddha's virtues, and mournfully lament for sentient beings; his feelings reach noumenon, causing them to feel delight [in bodhi] and aversion [to saṃsāra]. Second, the question and explanation: it says that wishing to cause advancement, one attains the unobstructed wisdom of the subsequent stage.