大方廣佛華嚴經疏 18.2

18.2

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.