金剛般若論會釋 2.76

2.76

依《華嚴》，但說地前有三十心，此攝住處即是十住，《華嚴．十住品》亦說十住名，一、發心住，創總發心；二、治地住，淨行自業地；三、修行住，勝修理觀，起上妙行；四、生貴住，從諸聖法正教中生；五、方便具足住，所行善根為救眾生；六、正心住，所聞讚毀心定不動；七、不退住，聞十法心，以堅固不動轉；八、童真住，心得安立，成童真行；九、法王子住，學法王十法，當成法王；十、灌頂住，如王太子堪受王位，行漸勝故。初發心住，由見佛相、好，尊重難遇，或覩神變、說法、教誡，見生受苦等發菩提心，如前說相，得十力分，學十種法，一、恭敬供養佛，二、讚歎菩薩，三、護眾生心，四、親近賢明，五、讚已退法，六、修佛功德，七、欲生佛前，八、修寂靜定，九、欲遠生死，十、為苦生依持。治地住中，於眾生所，發十種心，一、大慈，二、悲，三、利樂，四、安住，五、歡喜，六、度脫，七、念眾生，八、無我所，九、深心，十、如來心。學十法，一、專求多聞，二、修離欲定，三、近善知識，不逆其教，四、能知時語，五、學無所畏，六、明解深義，七、了達正法，八、知堅法行，九、捨離癡瞋，十、安住不動。修行住中，以十種行觀一切法，一、無常，二、苦，三、空，四、無我，五、不自在，六、不可樂，七、無集散，八、無所處，九、離分別，十、無堅實，和合堅固學十法。生貴住中修十法，學十法，乃至灌頂住成十智，學十智。初發勝心，求大菩提，既在初住；起大慈悲，度脫眾生，既在二住。此上二住，即廣大心、第一心是。初欲願知空無我等，在第三住；所聞讚毀，心定不動，在第六住，合此二種，總是常心。不見身外有眾生故，無分別三昧，三住已後六住已前，合是常心。知一切無性、無相，在第七住中，是不顛倒心，即攝伏散時；七住已後，皆是不倒心。故知發心是十住攝，由十住中，解行尚少，所知當淺，故略說之，攝多住行。十行已後解行所知，皆漸勝故，尚以廣說。

According to the *Avataṃsaka*, only thirty minds before the grounds are spoken of. This abode of embracing is simply the ten abodes. The “Chapter on the Ten Abodes” of the *Avataṃsaka* also explains the names of the ten abodes: first, the abode of generating the mind, freshly giving rise to the mind overall; second, the abode of preparing the ground, purifying the ground of one's own actions through pure practice; third, the abode of practice, excelling in cultivating contemplative principles and initiating supreme, wondrous practices; fourth, the abode of noble birth, being born from the correct teachings of all noble dharmas; fifth, the abode of complete skillful means, where the wholesome roots practiced are for saving sentient beings; sixth, the abode of the upright mind, where the mind is settled and unmoving regarding the praise and blame one hears; seventh, the abode of non-retrogression, where having heard the ten dharmas, the mind is firm, unwavering, and unshifting; eighth, the abode of youthfulness, where the mind achieves stability and accomplishes youthful practice; ninth, the abode of the Dharma prince, learning the ten dharmas of the Dharma King, destined to become a Dharma King; tenth, the abode of coronation, like the crown prince of a king capable of receiving the royal throne, because his practices gradually excel. In the initial abode of generating the mind, through seeing the marks and minor characteristics of the Buddha and esteeming them as rare to encounter, or beholding spiritual transformations, teaching the Dharma, and admonitions, or seeing sentient beings suffering, one generates bodhicitta as characterized previously, obtains portions of the ten powers, and learns ten kinds of dharmas: 1. revering and making offerings to Buddhas; 2. praising bodhisattvas; 3. protecting the minds of sentient beings; 4. associating with the virtuous and wise; 5. praising the dharmas already cultivated; 6. cultivating the Buddha's merits; 7. desiring to be born before Buddhas; 8. cultivating quiescent concentration; 9. desiring to be distant from saṃsāra; 10. being a support for suffering sentient beings. In the abode of preparing the ground, toward sentient beings one generates ten kinds of minds: 1. great loving-kindness; 2. compassion; 3. benefit and joy; 4. stable abiding; 5. rejoicing; 6. delivering; 7. mindfulness of sentient beings; 8. selflessness regarding possessions; 9. profound mind; 10. the mind of a Tathāgata. One learns ten dharmas: 1. devotedly seeking much learning; 2. cultivating concentration detached from desire; 3. approaching good spiritual friends without going against their teachings; 4. knowing how to speak in a timely manner; 5. learning fearlessness; 6. clearly understanding profound meanings; 7. thoroughly penetrating the correct Dharma; 8. knowing the practice of firm dharmas; 9. relinquishing ignorance and anger; 10. abiding stably and without moving. In the abode of practice, with ten kinds of practices one contemplates all phenomena: 1. impermanence; 2. suffering; 3. emptiness; 4. selflessness; 5. lacking autonomy; 6. incapable of bringing pleasure; 7. devoid of accumulation and dispersion; 8. devoid of location; 9. detached from conceptual differentiation; 10. devoid of substantial reality; harmoniously and firmly learning the ten dharmas. In the abode of noble birth one cultivates ten dharmas and learns ten dharmas, and so forth up to the abode of coronation, in which one accomplishes ten knowledges and learns ten knowledges. The initial generation of the supreme mind, seeking great bodhi, is already in the first abode; giving rise to great compassion and delivering sentient beings is already in the second abode. These upper two abodes are precisely the vast mind and the foremost mind. Initially wishing to know emptiness, selflessness, and so on is in the third abode; the mind being settled and unmoving regarding the praise and blame one hears is in the sixth abode; combining these two kinds, they are collectively the constant mind. Because one does not see sentient beings outside the body, in the non-conceptual samādhi, from after the third abode up to the sixth abode, these are combined as the constant mind. Knowing that everything lacks intrinsic nature and marks is in the seventh abode, which is the non-erroneous mind, namely the time of subduing distraction; from after the seventh abode onward, all are the non-erroneous mind. Therefore we know that generating the mind is subsumed under the ten abodes. Because within the ten abodes understanding and practice are still minor and what is known is necessarily shallow, it is explained briefly, embracing the practices of many abodes. Because after the ten practices understanding, practice, and what is known gradually excel, they are furthermore explained extensively.