金剛般若論會釋 2.76

2.76

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.