金剛般若論會釋 2.73

2.73

In what was explained above regarding the stage of practicing through faith (adhimukticaryā-bhūmi), the sixteen abodes in all are subsumed into four based on the eight abodes: first, the generation of the mind is called the abode of embracing; second, the abode of purity of pāramitā; third, the abode of desire; and fourth, the twelve abodes of freedom from obstacles are combined as the fourth. Now, they are collectively combined into three: first, the abode of embracing is the stage of the ten abodes; next, the abode of purity of pāramitā and the abode of desire are the stage of the ten practices; last, the abode of freedom from obstacles is the stage of the ten dedications. Why is this so? According to the Avataṃsaka-sūtra, when the Buddha first attained true awakening in the bodhimaṇḍa of peaceful extinction in the country of Magadha, at that first site, the bodhisattvas requested the teaching of the ten abodes, ten practices, ten treasuries, ten dedications, ten stages, ten vows, ten samādhis, ten masteries, and ten crowns. Later, arriving at the second site, while the Buddha was in the Palace of Wondrous Supremacy in Śakra's Trāyastriṃśa Heaven, he empowered Bodhisattva Dharmamati to then expound the ten abodes. Arriving at the third site, while the Buddha was in the Palace of Adornment in the Yāma Heaven, he empowered Bodhisattva Guṇapuṣpa to then expound the ten practices. Arriving at the fourth site, while the Buddha was in the Palace of All-Jewel Adornments in the Tuṣita Heaven, he empowered Bodhisattva Vajradhvaja to then expound the ten dedications. Arriving at the fifth site, while the Buddha was in the Supreme Mani-Treasure Palace of the King of the Paranirmitavaśavartin Heaven, he empowered Bodhisattva Vajragarbha to then expound the ten stages. These four above are distinct stages, while the remaining fifty are distinct practices cultivated within those stages; the ten treasuries are distinct practices cultivated within the stage of the ten practices. The eighth of the ten practices is called the practice of veneration; in this stage one accomplishes various acts of veneration, up to the extensive explanation of venerating the Buddha-dharma, benefiting sentient beings, practicing inexhaustible merits, and entering the pure dharma-realm. Just as fire from a fire-gem is inexhaustible, so too the bodhisattva's treasuries of merit are inexhaustible, and teaching sentient beings is likewise inexhaustible. Only thereafter are the ten inexhaustible treasuries of merit fully completed. According to the Daśabhūmika-śāstra, the ten vows, ten samādhis, ten masteries, and ten crowns are all distinct practices cultivated in the ten stages; hence it is said that in the causal state there are only forty-two stages. According to the first roll of the Yingluo jing, among the forty-two sages and worthies, ordinary beings prior to the stages have thirty stages: the ten abodes are called bronze-jewel necklaces, the ten practices are called silver-jewel [necklaces], the ten dedications are called gold-jewel [necklaces], and the sages of the ten stages are called lapis lazuli-jewel [necklaces]; the former forty are called learners who practice, entering the stream of Dharma to anoint themselves. The bodhisattva of equal awakening is called the maṇi jewel; his name is Bodhisattva Vajramati, who abides in the quiescent samādhi of the crown, and by the power of great vows abides for a life of a hundred kalpas; having cultivated a thousand samādhis, he enters the vajra samādhi. Afterwards he abides for a thousand kalpas, learning the Buddha's deportment, the gaze of the elephant king, the stride of the lion, and the supernormal methods of transformation, so that all Buddha-dharmas become manifest before him, entering the domain of the Buddha's practice, sitting in the Buddha's bodhimaṇḍa, and transcending the three māras. Further abiding for ten thousand kalpas, he manifests the attainment of Buddhahood and enters the great quiescent samādhi, equally awakening to the two truths and other dharmas of all Buddhas, with the two habit-energies eradicated without remainder, up to manifesting identically with the ancient Buddhas, constantly practicing the great bliss of the Middle Way, unconditioned yet with production and cessation appearing distinct, not unreal nor non-Buddha, manifesting the Buddha's supernormal powers and constantly abiding in the original sphere. Observing the meaning of this text, the vajra-samādhi indeed spans many kalpas; abiding in the Buddha stage, it is called the crystal-jewel necklace, clearly evident within and without; wondrous awakening constantly abides, its nature profoundly serene and pure; it is called the stage of all-knowledge, transcending the four māras; those stages are each adorned with necklaces of merits, and are named accordingly. The preceding stages are called the six lineages: namely, habitual [lineage], nature [lineage], path [lineage], noble [lineage], equal awakening, and wondrous awakening; they are also called the six firmnesses: wisdom, faith, dharma, cultivation, virtue, crown, and vow; they are also called the six endurances: faith, dharma, cultivation, correctness, taintlessness, and all-knowledge; they are also called the six wisdoms: hearing, reflection, cultivation, signlessness, illumination of quiescence, and quiescent illumination; they are also called the six contemplations: abode, practice, dedication, stage, signlessness, and all-modes knowledge.