金剛般若論會釋 2.77

2.77

Next are two abodes, namely the abode of purity of pāramitā and the abode of desire, which are the stage of the ten practices. Relying on the 'Chapter on Clarifying the Dharma' in the Avataṃsaka-sūtra, Bodhisattva Vīryamati asked Bodhisattva Dharmamati: 'How can a bodhisattva who has generated the mind make their merit increasingly superior and cause the Buddhas to rejoice?' Dharmamati answered, saying: 'A bodhisattva who has generated the mind should extinguish heedlessness; there are ten dharmas through which non-heedlessness is attained. What are the ten? First, keeping pure precepts; second, keeping far away from foolishness and purifying bodhicitta; third, being free of deceit and tortuousness and having loving kindness and compassion for sentient beings; fourth, exhorting others to cultivate non-retrogression; fifth, always delighting in quietude and keeping far away from ordinary beings; sixth, taking no delight in worldly pleasures; seventh, diligently cultivating superior goodness; eighth, renouncing the two vehicles; ninth, cultivating merit with an undefiled mind; tenth, properly distinguishing one's own body and others' bodies. Next, they cultivate the ten purifying dharmas up to fulfilling all vows, attaining the ten inexhaustible dharma treasuries, whereby the merit of the bodhisattva who has generated the mind becomes increasingly superior and the Buddhas rejoice.' Next, it specifically explains the ten practices. The abode of purity of pāramitā comprises the first six practices, which are divided into two: the first five practices of non-abiding giving, and non-abiding in perception of characteristics is the sixth practice; the abode of desire comprises the latter four practices. Within the pāramitā of non-abiding giving, the initial dāna-pāramitā is the first practice of joy. In the practice of joy, one is a great donor, renouncing all possessions and bestowing them equally, without regret throughout the three times, not hoping for recompense, not seeking fame, not seeking rebirth in superior places, and not seeking personal gain. In all acts of practicing giving, there are ten reasons: first, merely wishing to rescue sentient beings; second, embracing sentient beings; third, benefiting sentient beings; fourth, learning the Buddha's original practices; fifth, recollecting the Buddha's original practices; sixth, purifying the Buddha's original practices; seventh, upholding the Buddha's original practices; eighth, manifesting the Buddha's original practices; ninth, expounding the Buddha's original practices; tenth, causing all sentient beings to leave suffering and attain joy—and so forth up to broad explanations. Wherever they are born, they constantly perform practices of giving, causing all sentient beings to rejoice, love, and revere them; hence it is called the practice of joy. Therefore, the giving pāramitā is the first practice. Second, the practice of beneficial action: constantly upholding pure precepts, unsoiled by the five desires, expounding unsoiled dharmas, not seeking rebirth in noble and superior places among humans or gods, taking no pleasure in gain, physical beauty, or sovereign kingship, but only upholding pure precepts. Even if evil Māra uses the five desires to confuse and disturb the bodhisattva, the bodhisattva never gives rise to a single thought of loving desire, rather relinquishing a thousand lives than inflicting evil dharmas upon any sentient being. Ever mindful that sentient beings are submerged in the water of lust throughout the long night, [they think,] 'I must now learn to establish Māra kings and all sentient beings in the unsurpassed precepts, up to proper learning, entering nirvāṇa without remainder.' Constantly upholding pure precepts and benefiting oneself and others, it is called the practice of beneficial action. Therefore, the precept pāramitā is the second practice. Third, the practice of non-anger: constantly cultivating endurance, humble and respectful, with a serene countenance and gentle speech, neither harming oneself nor others, neither elevating oneself nor others, neither asserting oneself nor others as solely right, not praising oneself. Mindful to constantly expound the Dharma, keeping free from all evils, firmly established in great endurance. Even when subjected to immeasurable reviling, insult, blades, staves, and beatings, they contemplate and endure through various practices of contemplation, reflecting: 'Having understood emptiness and impermanence, in expounding them for others, though I encounter hostility and harm, out of pity and mindfulness I ought to endure, so that they may accomplish bodhi.' Encountering all suffering without anger or resentment, it is called the practice of non-anger. Therefore, the endurance pāramitā is the third practice. Fourth, the practice of inexhaustibility: constantly practicing vigor, undisturbed by all afflictions—and so forth up to broad explanations. As for what vigor is undertaken for, they reflect and say: 'Even if I must endure suffering for many kalpas and only afterwards achieve bodhi, I will still practice vigor.' Extensively using similes: even if immeasurable worlds are crushed into fine dust, throughout such successive thoughts they never abandon or forget great bodhicitta; if they hear such words, without retrogression or regret, they rejoice and diligently cultivate: 'Because of my vigor, let immeasurable sentient beings eternally leave all suffering; I will constantly endure suffering on their behalf, universally causing all sentient beings to leave suffering and attain the joy of nirvāṇa, and only afterward will I achieve unsurpassed right enlightenment.' Constantly practicing vigor, because the mind is inexhaustible, it is called the practice of inexhaustibility. Therefore, the vigor pāramitā is the fourth practice. Fifth, the practice of freedom from foolishness: constantly dwelling in right mindfulness, perpetually free of distraction, firm and indestructible, up to dying here and being born there, entering the womb and emerging from the womb without foolishness or confusion—its characteristics are expounded at length. Constantly dwelling in right mindfulness, free of foolishness and distraction, it is thus called the practice of freedom from foolishness. The two pāramitās of dhyāna and prajñā are the fifth practice; because one cannot yet cultivate superior concentration and wisdom separately, they are cultivated together; the first four are easy to practice, so they can be performed separately. Sixth, the practice of excellent manifestation: achieving quiescence across all actions of the three karmas, manifesting that the three karmas are without bondage and without liberation; up to understanding that the entire world is completely quiescent, with no differentiation between worldly and supramundane dharmas; up to never abandoning the mind to transform sentient beings: 'If I do not transform sentient beings, who will transform them? If I do not cause them to rejoice, who will cause them to rejoice? Sentient beings undergo suffering and give rise to various afflictions; abandoning them to attain right enlightenment is not proper. Therefore I cultivate: causing what is not yet accomplished to be accomplished, what is not yet tamed to be tamed, what is not yet crossed over to cross over.' Understanding the dharma of quiescence and benefiting sentient beings, with all wholesome roots manifesting, it is called the practice of excellent manifestation. Therefore, non-abiding in perception of characteristics is the sixth practice. Combining the previous six practices constitutes the abode of purity of pāramitā.