仁王經疏 1.93

1.93

釋曰：第二、辨其行位。行阿羅漢，廣說如前。言十地者，諸說不同。一云：此中十解名為十住，即說十住以為十地。一云：此文依共十地說，如《智度論》地有二種：一不共，如極喜等地；二共十地，謂乾慧等。合說三乘地，乃成十地，故名為共。故《大品經》云「若菩薩具乾慧等十地，速證菩提。」言十地者，乾慧地、性地、八人地、見地、薄地、離欲地、已作地、辟支佛地、菩薩地、佛地，廣說如彼。故《智度論》七十八云「乾慧地有二種：一者聲聞、二者菩薩。聲聞人獨為涅槃故勤精進持戒，心清淨，堪任學道，或習觀佛三昧、不淨觀，或行慈悲無常等觀，分別集諸善法，雖有智慧，不得禪定水，則不能得道，故名乾慧地；菩薩則初發心乃至未得順忍。性地者，聲聞人從煖法乃至世間第一法；於菩薩得順忍，愛著諸法實相，亦不生邪見，得禪定水。八人地者，從苦法忍乃至道比忍，是十五心；於菩薩則無生法忍入菩薩位。見地者，初得聖果，亦謂須陀洹果；於菩薩則是阿鞞跋致地。薄地者，或須陀洹、斯陀含，欲界九種煩惱分斷故；於菩薩過阿鞞跋地，乃至未成佛斷諸煩惱，餘習氣亦薄。離欲地者，離欲界等貪欲諸煩惱，是名阿那含；於菩薩離欲因緣，故得五神通。已作地者，聲聞人得盡智、無生智，無著阿羅漢；於菩薩成就佛地。辟支佛地者，先世種辟支佛道因，今世得少因緣，初出家亦觀深因緣法成道，名辟支佛。菩薩地者，從乾慧地乃至離欲地，如上說。復次菩薩地，從歡喜地乃至法雲地皆名菩薩地。」有人言：從一發心來，乃至金剛三昧名菩薩地。佛地者，一切種智等諸佛法，菩薩於自地行具足，於他地中觀具足，二事具足故名具足。按此經文，有其三難：一於已辦地亦得成佛，如何經說具足十地速證菩提？二菩薩不行辟支佛行，如何經說具足辟支佛地？三已得佛地更不重得，如何經說具足佛地，乃至得菩提？解云：據實，已辦地早得成佛，經意欲釋具足十地，故總相說而不別釋。通第二難，龍樹菩薩自作兩釋。一云：菩薩於自地中行具足，於他地觀具足，二事具足故名具足。謂於二乘地，觀知二乘地法，而不行二乘地，於菩薩地具足行，菩薩地行故言具足十地。一云：菩薩能分別知眾生，可以辟支佛因緣度者，是故菩薩以智慧行辟支佛事。如《首楞嚴經》中文殊師利七十二億返作辟支佛，菩薩亦如是。通第三難，滿足九地，修習佛法十力、四無所畏等，雖未具足，以修習佛道故名具足。以是故，言十地具足故得無上道。具說如彼。今解：於上共與不共十地門中，且說共十地，或可通說共與不共二種十地，於理無違，皆是阿羅漢所行地故。一云：依證契經，有四種十地：一聲聞十地，謂住三歸行地、隨信行地、隨法行地、善凡夫地、學戒地、第八人地、須陀洹地、斯陀含地、阿那含地、阿羅漢地。二獨覺十地，謂眾善資糧地、自覺深緣起地、四聖諦地、勝深利智地、八聖支道地、智法界虛空界眾生界地、證滅地、六通性地、入微妙地、習氣縛地。三菩薩十地者，謂歡喜地、無垢地、明地、焰地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地。四者如來十地，廣說如後。今此經意，通前三種。所以者何？今此賢者依本性說，即聲聞故；回心向大，是菩薩故；究竟修習，必圓滿故；或如前說，度緣覺故。所四無失。

Explanation: Second, discerning their stages of practice. As for "practising [the state of] an arhat", this has been explained in detail above. Regarding the "ten bhūmis", there are various different explanations. One says: Here, the "ten understandings" are called the "ten abodes" (daśaniketa), and it speaks of the ten abodes as the ten bhūmis. Another says: This passage is spoken relying on the shared ten bhūmis. For example, the *Dazhidulun* says there are two kinds of bhūmis: first, the unshared, such as the stage of Pramuditā and so forth; second, the shared ten bhūmis, meaning the stage of dry wisdom and so forth. Combining and explaining the stages of the three vehicles forms the ten bhūmis, hence they are called "shared". Therefore the *Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra* says: "If a bodhisattva possesses the ten bhūmis of dry wisdom and so on, they will quickly realize bodhi." As for the ten bhūmis, they are: the stage of dry wisdom, the stage of nature, the stage of the eight persons, the stage of seeing, the stage of thinning, the stage of freedom from desire, the stage of what has been accomplished, the stage of the pratyekabuddha, the stage of the bodhisattva, and the stage of the buddha; as explained in detail there. Therefore, fascicle seventy-eight of the *Dazhidulun* says: "The stage of dry wisdom has two kinds: first, that of the śrāvaka; second, that of the bodhisattva. As for the śrāvaka person, solely for the sake of nirvāṇa, they strive with zeal, uphold the precepts, have a pure mind, and are capable of training in the Path; or they practise the contemplation of the buddha samādhi and the contemplation of impurity, or practise the contemplation of loving-kindness, compassion, impermanence, and so forth, discerning and accumulating all wholesome dharmas; although they have wisdom, lacking the water of meditative concentration, they cannot attain the Path; therefore it is called the 'stage of dry wisdom'. As for the bodhisattva, it is from the initial aspiration up to the point of not yet having attained the compliant patience (anulomikā-kṣānti). As for the stage of nature: for the śrāvaka person, it is from the heat dharmas up to the worldly supreme dharmas; for the bodhisattva, they attain compliant patience, delight in the true mark of all dharmas, do not produce wrong views, and attain the water of meditative concentration. As for the stage of the eight persons: it is the fifteen moments of mind from the suffering-dharma-patience up to the path-subsequent-patience; for the bodhisattva, it is entering the bodhisattva stage with the patience of non-arising of dharmas (anutpattika-dharma-kṣānti). As for the stage of seeing: it is the initial attainment of the noble fruit, which is also called the fruit of the srotaāpanna; for the bodhisattva, it is the stage of non-retrogression (avaivartika). As for the stage of thinning: it is either the srotaāpanna or the sakṛdāgāmin, because the nine kinds of afflictions of the desire realm are partially severed; for the bodhisattva, having passed the stage of non-retrogression up until becoming a buddha, they sever all afflictions, and the residual traces (vāsanā) are also thinned. As for the stage of freedom from desire: being free from lust and all afflictions of the desire realm and so forth, this is called the anāgāmin; for the bodhisattva, by the causal conditions of being free from desire, they attain the five supernormal knowledges (abhijñā). As for the stage of what has been accomplished: the śrāvaka person attains the knowledge of exhaustion (kṣaya-jñāna) and the knowledge of non-arising (anutpāda-jñāna), becoming an unattached arhat; for the bodhisattva, it is the completion of the buddha stage. As for the stage of the pratyekabuddha: having planted the causes of the pratyekabuddha path in previous lives, in this life they encounter slight causal conditions, and upon first leaving home, they also contemplate the profound dharma of dependent origination and realize the Path, called a pratyekabuddha. As for the stage of the bodhisattva: it is from the stage of dry wisdom up to the stage of freedom from desire, as explained above. Furthermore, regarding the stage of the bodhisattva: from the stage of Pramuditā up to the stage of Dharmameghā are all called the stage of the bodhisattva." Some say: From the single initial aspiration up to the vajra-samādhi is called the stage of the bodhisattva. As for the buddha stage: it is all-knowledge (sarvākārajñatā) and all other buddha-dharmas. The bodhisattva is complete in practice in their own stage and complete in contemplation in other stages; because these two matters are complete, it is called 'complete'. According to this sūtra text, there are three difficulties: First, since one also attains buddhahood in the stage of what has been accomplished, why does the sūtra say that being complete in the ten bhūmis one quickly realizes bodhi? Second, since bodhisattvas do not practise the conduct of pratyekabuddhas, why does the sūtra say they are complete in the pratyekabuddha stage? Third, since having already attained the buddha stage one does not attain it again, why does the sūtra say that being complete in the buddha stage one then attains bodhi? The explanation says: In fact, one already attains buddhahood early in the stage of what has been accomplished; the sūtra intends to explain the completion of the ten bhūmis, and so speaks in general terms without explaining separately. Resolving the second difficulty, Bodhisattva Nāgārjuna himself provided two explanations. One says: The bodhisattva is complete in practice in their own stage and complete in contemplation in other stages; because these two matters are complete, it is called 'complete'. That is to say, regarding the stages of the two vehicles, they contemplate and know the dharmas of the stages of the two vehicles without practising the stages of the two vehicles; in the bodhisattva stage they complete the practice, and practising the bodhisattva stage is why it says 'complete in the ten bhūmis'. The other says: Bodhisattvas are able to discern and know those sentient beings who can be saved through pratyekabuddha causes and conditions; therefore, bodhisattvas carry out pratyekabuddha activities with wisdom. As in the *Śūraṅgama Sūtra*, Mañjuśrī became a pratyekabuddha 7.2 billion times, and bodhisattvas do likewise. Resolving the third difficulty: Fulfilling the nine stages, they cultivate the buddha-dharmas such as the ten powers, the four fearlessnesses, and so forth; although not yet complete, because they cultivate the buddha path, it is called 'complete'. For this reason, it is said that because the ten bhūmis are complete, one attains the unsurpassed Path. It is detailed as there. Now, our interpretation: Between the divisions of shared and unshared ten bhūmis above, it speaks provisionally of the shared ten bhūmis; or it may be that it comprehensively explains both kinds of ten bhūmis, shared and unshared, which does not contradict principle, because both are stages practised by arhats. Another says: Relying on confirmed sūtras, there are four kinds of ten bhūmis: First, the śrāvaka ten bhūmis, namely: the stage of practising the three refuges, the stage of following through faith, the stage of following through dharma, the stage of the good ordinary person, the stage of training in precepts, the stage of the eighth person, the stage of the srotaāpanna, the stage of the sakṛdāgāmin, the stage of the anāgāmin, and the stage of the arhat. Second, the pratyekabuddha ten bhūmis, namely: the stage of the accumulation of all virtues, the stage of self-awakening to profound dependent origination, the stage of the four noble truths, the stage of superior, profound, and sharp wisdom, the stage of the eight noble path-factors, the stage of knowledge of the dharmadhātu, space-element, and realm of sentient beings, the stage of realizing cessation, the stage of the nature of the six supernormal knowledges, the stage of entering the subtle, and the stage of the bondage of residual traces. Third, the bodhisattva ten bhūmis, namely: the stage of Pramuditā, the stage of Vimalā, the stage of Prabhākarī, the stage of Arciṣmatī, the stage of Sudurjayā, the stage of Abhimukhī, the stage of Dūraṅgamā, the stage of Acalā, the stage of Sādhumatī, and the stage of Dharmameghā. Fourth, the Tathāgata ten bhūmis, which will be explained extensively below. The intention of this sūtra now encompasses the first three kinds. Why is this? Because these worthies, explained according to their original nature, are śrāvakas; having turned their minds toward the Mahāyāna, they are bodhisattvas; in their ultimate cultivation, they will certainly attain completion; or, as explained before, they deliver pratyekabuddhas. Thus, [explaining in terms of all] four is without error.