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既遊道胎。親奉覺胤。如胎已成。人相不缺。名方便具足住。
「既遊道胎」：既然遊歷到佛的家裡，好像生了一個道胎似的。「親奉覺胤」：親自受這個覺胤，覺胤就是覺悟的胤。「如胎已」：就好像這個胎已成就了，「人相不缺」：眼睛、鼻子、耳朵··人的相也不缺。現在這是菩薩相、佛相也不缺了。「名方便具足住」：這第五住名字就叫方便具足住。
容貌如佛。心相亦同。名正心住。身心合成。日益增長。名不退住。十身靈相。一時具足。名童真住。
「容貌如佛」：這時候這個第六住的菩薩，他的容貌也有三十二相，八十種好。「心相亦同」：他的心和佛心也是一樣了。「名正心住」：這個第六住名字就叫正心住。
「身心合成」；身和心都和佛是一樣了，合成了。但是這還是小孩子的時候，像沒長成大人，就是這位菩薩還沒有佛這麼大的智慧，這就比方像小孩似的。「日益增長」：他的智慧一天比一天也增加了，就和佛是相離不遠，那麼勇猛精進。「名不退住」：所以這就叫不退住，不退也就不向後退了，到這個第七住就不再向後退，只是向前進。 「十身靈相」；這時候有十種靈相的身。「一時具足」：同時就能現十身，這個十身就可以每一身又現一身，這就百身；百身每一個身又可以現十身，這就現千身、萬身，所以這個「一時具足」是具足這麼大的神通。「名童真住」：這個叫什麼呢？就叫童真住。
形成出胎。親為佛子。名法王子住。表以成人。如國大王。以諸國事。分委太子。彼刹利王。世子長成。陳列灌頂。名灌頂住。
「形成出胎」；第九是法王子住。前邊他的十身靈相，能變化無窮了，但是還沒有真正做法王子，好像還沒有出胎似的。現在形成出胎這個大丈夫相已經成就了，也就是這個佛相佛身成就了，就比方在母腹出胎一樣。「親為佛子」：親自做佛的兒子了。「名法王子住」：這叫法王子住，這個第九住的菩薩才叫法王子。
「表以成人」；表也就是他的形相，這個儀表已經成人了，「如國大王」：好像某一個國家的大王，這個大王就是轉輪聖王，他要傳他的王位给太子的時候，「以諸國事」；把國家的政事，「分委太子」：分別委託交給太子。 「彼刹利王」：這個刹利王，就是這個轉輪聖王，「世子長成」：他的太子長大了，「陳列灌頂」：要繼王位的時候，這個轉輪聖王要取四大海水，用這個水來給太子灌頂。灌完了之後，這就叫授王位--繼承王位了，這叫灌頂。「名灌頂住」：那麼現在這個菩薩，也是既然做菩薩了，可以做到法王子了，佛也給他灌頂，也授這個菩薩的職位，這叫灌頂住。
→待續
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A reminder of the Sutra text:
From last issue: The Dwelling of Regulating the Ground, the Dwelling of Cultivation, and the Dwelling of Noble Birth. |
Since they have travelled into the womb of the Way, they will personally inherit the legacy of enlightenment. It is as if the fetus is already fully developed and their human features are in no way deficient. This is called the Dwelling of Endowment with Skill-in-Means.
Commentary:
Since they have travelled into the womb of the Way: Since they have wandered into the household of the Buddha, it is as if they have entered the womb of the Way. They will personally inherit the legacy of enlightenment. They themselves will receive the bequest of enlightenment. It is as if the fetus is already fully developed and their human features are in no way deficient. It is just as if the fetus is already mature. They have eyes, ears, and a nose; their human features are not lacking. Now their appearance as Bodhisattvas and Buddhas is also without deficiency. This is called the Dwelling if Endowment with Skill-in-Means. This is the fifth dwelling.
Their physical appearance is like that of a Buddha, and so is their mind. This is called the Dwelling of the Proper Mind. With body and mind in complete congruity, they grow and develop day by day. This is called the Dwelling of Irreversibility. The efficacious appearance of ten bodies is simultaneously perfected. This is called the Dwelling of a Pure Youth.
Commentary:
Their physical appearance is like that of a Buddha, and so is their mind. At this point, the Bodhisattvas of the sixth dwelling have features replete with the thirty-two hallmarks and eighty subtle characteristics. Their mind is also the same as that of a Buddha. This is called the Dwelling of the Proper Mind. This is the name of the sixth dwelling.
With body and mind in complete congruity: Their body and mind are both the same as the Buddhas', they are in conformity. However, they are like children who have not yet grown up. This means that the wisdom of these Bodhisattvas is not yet as great as a Buddha's. They are analogous to children. They grow and develop day by day. Their wisdom increases with each passing day, so they are not so far from the Buddha. Moreover, they are advancing with courageous vigor. This is called the Dwelling of Irreversibility. Being irreversible means they do not turn back. Having reached the seventh dwelling, they will not retreat hereafter, they will only advance.
The efficacious appearance of ten bodies is simultaneously perfected. At this stage, the Bodhisattva can make ten bodies appear all at the same time. These ten bodies can each produce ten more bodies, to make a hundred bodies. These hundred bodies can each bring forth another ten bodies, making a thousand bodies; ten thousand bodies can also be produced. This all happens simultaneously due to the magnitude of the Bodhisattva’s spiritual penetrations. This is called the Dwelling of a Pure Youth.
When their physical appearance is fully developed, they leave the womb and become the sons of the Buddha. This is called the Dwelling of a Dharma Prince. In appearance, they have reached adulthood. They are like the crown prince to whom the great king of a country turns over the affairs of state. When this kshatriya king’s eldest son grows up, he is ceremoniously anointed on the crown of the head. This is called the Dwelling of Anointing the Crown.
Commentary:
When their physical appearance is fully developed, they leave the womb and become the sons of the Buddha. The ninth dwelling is the Dwelling of a Dharma Prince. At the previous position, when the ten bodies efficaciously appeared, they were able to change and transform endlessly. However, they had not become genuine Dharma Princes yet. In the analogy, they had not yet left the womb. Now their features are fully formed, so they leave the womb. They already possess the appearance of great heroes. They possess the appearance of Buddhas, the bodies of Buddhas. This is analogous to leaving the mother's womb. They themselves are now sons of the Buddha. This is called the Dwelling of a Dharma Prince. Only Bodhisattvas who have reached the ninth dwelling can be called Dharma Princes.
In appearance, they have reached adulthood. In their outward bearing, they have already become adults. They are like the crown prince to whom the great king of a country turns over the affairs of state. The "great king" refers to a wheel-turning sage-king. When such a king is ready to pass the throne to his son, he will entrust the affairs of government to his son, the crown prince. When this kshatriya king's eldest son grows up, he is ceremoniously anointed on the crown of the head. When the crown prince of the wheel-turning sage-king comes of age and is to ascend the throne, the king performs a ritual in which he anoints the crown of the prince's head with the waters of the four seas. When this ceremony is completed, the prince is said to have inherited the throne. This is called the Dwelling of Anointing the Crown. Since they are Bodhisattvas, they can become the sons of the Dharma King (the Buddha), so the Buddha anoints their crown, making them full-fledged Bodhisattvas. This is the Dwelling of Anointing the Crown. →To be continued
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