[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法華玄義釋籤](https://indike.org/pramana/in.bauddha.taisho.1717) › 10.39 # 法華玄義釋籤 10.39 法華玄義釋籤 10.39 - **Language:** Classical Chinese ### [10.39](https://indike.org/pramana/in.bauddha.taisho.1717.10.39) 次明「十住位」者，為五：初總牒信為入住之因，次「初發」下明三法開發，三「舉要」下明十法分成，四「仁王」下略引證，五「此位」下指廣教法。初二如文。三從「舉要言之」去十文，即是初住十法，從證受名，故名為「住」。故《仁王》云：「入理般若名為住」，住於三德一切佛法，乃至能生後後諸位，位位無不皆具十法故也。故今十法從住為名，後去諸位用此初住十法為因。於中為二：初大師釋出初住十法，次私會釋。初又二：先正釋，次「華嚴」下稱歎。初文中意言從證者，證不思議名住一切佛法，證三種菩提名住慈悲普覆，證寂照止觀名住成就萬行，證破三惑遍名住一心三智，證於通無塞名住佛眼圓見，證無作道滅名住法身冥益，證助道萬行名住神通顯益，證圓門實位名住開顯一乘，證安忍內外名住嚴淨佛土，證無諸法愛名住諸地功德，此初住證轉似為真故也。四引證，可知。人見淺深之言，多不曉於圓別之意，具如下辨，亦如《止觀》中文。五指廣教者，並是證一分無生，能八相作佛，故云「坐道場」等。《大經》云「發心畢竟二不別」等者，此並迦葉歎初住文也。《華嚴》釋初住中讚文甚廣不能具記，行向地文多是《華嚴》、《纓珞》文意，《纓珞》文雖次第，亦可借用念念進入之言。妙覺位中名大涅槃，十法至此俱名為大，是故文云御車達到猶名為車，自爾已前雖具諸法，未究竟顯不名為大。雖有慈悲為無明隔，故不名大。雖常寂照所嚴未窮，能嚴非大。雖破三惑智未周窮，故智非大。雖知通塞，塞仍未盡，故知非大。雖得道品道未至極，故道非大。雖用正助正行未滿，故用非大。雖復開權理未窮終，故開非大。雖忍二邊猶有餘惑，故益非大。雖不著位，位未至極，故位非大。是故妙覺十皆名大，名究竟乘。十法成乘對大車喻，如《止觀》第七。乃至分別此十法中或七或一等。 > Next, explaining 'the stage of the ten abodes,' there are five parts: first, a general restatement that faith is the cause for entering the abodes; second, from 'initial generation' on, explaining the development of the three dharmas; third, from 'to sum up' on, explaining the partial completion of the ten dharmas; fourth, from 'Renwang' on, briefly citing attestations; fifth, from 'this stage' on, pointing to the extensive doctrines. The first two are as in the text. Third, the ten sentences from 'to sum up' onward are the ten dharmas of the first abode, which receive their name from realization and are therefore named 'abode.' Thus, the Renwang states: 'Prajñā that enters principle is named an abode'; it abides in the three virtues and all buddha dharmas, and is further able to produce all subsequent stages, because stage after stage without exception is endowed with the ten dharmas. Hence, the present ten dharmas derive their name from 'abode,' and the subsequent stages take these ten dharmas of the first abode as their cause. Within this, there are two parts: first, the Great Master explains the ten dharmas of the first abode; next, the personal integrative explanation. The first again has two parts: first, the direct explanation; next, from 'Avataṃsaka' on, praise. The meaning in the first text of 'from realization' is: realizing the inconceivable is called abiding in all buddha dharmas; realizing the three kinds of bodhi is called abiding in loving-kindness and compassion covering all; realizing quietude and illumination, calamativeness and discernment, is called abiding in accomplishing the myriad practices; realizing the pervasive destruction of the three delusions is called abiding in the three wisdoms in one mind; realizing being unobstructed in passageways is called abiding in the perfect vision of the Buddha eye; realizing unconditioned Path and cessation is called abiding in the hidden benefit of the dharma body; realizing the myriad practices of auxiliary paths is called abiding in the manifest benefit of spiritual penetrations; realizing the perfect gate and true stage is called abiding in opening and revealing the one vehicle; realizing peaceful forbearance inwardly and outwardly is called abiding in adorning and purifying the buddha lands; and realizing freedom from attachment to dharmas is called abiding in the merits of all bhūmis. This realization of the first abode turns resemblance into truth. Fourth, citing attestations can be seen. People who see statements about shallow and deep mostly fail to understand the meaning of the perfect and separate \[teachings\], which is fully distinguished below and also found in the Zhiguan. Fifth, pointing to the extensive teachings: all realize one fraction of non-arising and can manifest Buddhahood in the eight phases, hence it says 'sitting at the place of enlightenment,' and so forth. Where the Great Sūtra says 'initial aspiration and ultimate \[realization\] are not two different things,' and so forth: these are all texts where Kāśyapa praises the first abode. The praises in the Avataṃsaka explaining the first abode are very extensive and cannot be completely recorded. The texts on practices, transferences, and bhūmis mostly derive from the meaning of the Avataṃsaka and Yingluo; although the Yingluo text is sequential, one can also borrow its words of 'advancing thought by thought.' In the stage of wondrous enlightenment, it is named great nirvāṇa; the ten dharmas, reaching this point, are all named 'great.' Therefore, the text says that driving the carriage to arrive is still called the carriage; prior to that, although endowed with the various dharmas, they are not completely manifest and are not named 'great.' Although there is loving-kindness and compassion, being separated by ignorance, it is not named great. Although there is constant quietude and illumination, what is adorned is not exhausted, so that which adorns is not great. Although destroying the three delusions, wisdom is not exhaustive, so wisdom is not great. Although knowing passageways and blockages, blockages are still not ended, so knowing is not great. Although attaining the limbs of the Path, the Path has not reached the ultimate, so the Path is not great. Although using primary and auxiliary \[practices\], primary practice is not complete, so use is not great. Although opening the provisional, the principle has not reached the ultimate end, so opening is not great. Although enduring the two extremes, there are still remaining delusions, so benefit is not great. Although not clinging to stages, the stage has not reached the ultimate, so the stage is not great. Therefore, in wondrous enlightenment, all ten are named great, and it is named the ultimate vehicle. The ten dharmas forming the vehicle correlated with the parable of the great carriage is as in the seventh \[fascicle\] of the Zhiguan, up to distinguishing among these ten dharmas whether there are seven or one, and so forth. > — English (machine translation) (machine translation) - [Previous: 10.38](https://indike.org/pramana/in.bauddha.taisho.1717.10.38) - [Next: 10.40](https://indike.org/pramana/in.bauddha.taisho.1717.10.40) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1717.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1717~en-mt.10.39) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1717.10.39](https://indike.org/pramana/in.bauddha.taisho.1717.10.39) · Pramāṇa