[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) › [法華玄論](https://indike.org/pramana/in.bauddha.taisho.1720) › 5.138 # 法華玄論 5.138 法華玄論 5.138 - **Language:** Classical Chinese ### [5.138](https://indike.org/pramana/in.bauddha.taisho.1720.5.138) 有人言：開示悟入者，現瑞中四華正表今四事，從信方等破諸舊惡得到十住，十住始開佛知見，如雨白華。次到十行分別諸法相貌，即是示佛知見，如大白華。次入十迴向事理不二，即是悟佛知見，如小赤華。次知十地自然能通到般若海，謂入佛知見，如大赤華也。故下明乘是寶車遊於四方，即是遊心四位中也。有人言：三十心是開，初地至六地為示，七地至九地為悟，十地為入也。評曰：尋《華嚴》、《纓絡》、《仁王》、《攝大乘論》《十七地論》、《五凡夫論》等，皆有五十二位，則地前有四十心，初即是十信，十信僧祇行行始乃得之。此二釋何故不明十信，但取三十心十地耶？又《大集》分明辨四十心，三十如前，次有四等六度復為十心，不應不取也。又此經正明三根人皆得信解，信解即十信，何故不取耶？ > Some say: regarding opening, showing, awakening, and entering, the four flowers in the manifestation of auspicious omens precisely represent the present four matters. From having faith in the vaipulya, breaking through all old evils, and reaching the ten abodes—the ten abodes first open the knowledge and vision of the buddhas, like the rain of white flowers. Next, reaching the ten practices and differentiating the characteristics of all dharmas is showing the knowledge and vision of the buddhas, like the great white flowers. Next, entering the ten dedications \[where\] phenomena and principle are non-dual is awakening to the knowledge and vision of the buddhas, like the small red flowers. Next, knowing that the ten grounds naturally can penetrate through to the ocean of prajñā is called entering the knowledge and vision of the buddhas, like the great red flowers. Therefore, what is explained below about riding this precious carriage and roaming in the four directions means roaming one's mind within these four stages. Others say: the thirty minds are opening, the first through the sixth grounds are showing, the seventh through the ninth grounds are awakening, and the tenth ground is entering. Critical assessment: examining the Avataṃsaka, the Yingluo jing, the Renwang jing, the Mahāyānasaṃgraha, the \*Saptadaśabhūmika, the \*Pañca-pṛthagjana-śāstra, and so forth, they all have fifty-two stages; thus before the grounds there are forty minds, the first of which is precisely the ten faiths, which are obtained only after practicing for an asaṃkhyeya kalpa. Why do these two explanations not explain the ten faiths, but merely take the thirty minds and the ten grounds? Furthermore, the Mahāsaṃnipāta clearly distinguishes forty minds: the thirty as above, and next there are the four immeasurables and the six perfections, which again constitute ten minds; these should not be omitted. Moreover, this sūtra specifically explains that persons of all three capacities obtain faith and understanding, and faith and understanding is precisely the ten faiths; why not take it? > — English (machine translation) (machine translation) - [Previous: 5.137](https://indike.org/pramana/in.bauddha.taisho.1720.5.137) - [Next: 5.139](https://indike.org/pramana/in.bauddha.taisho.1720.5.139) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1720.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1720~en-mt.5.138) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1720.5.138](https://indike.org/pramana/in.bauddha.taisho.1720.5.138) · Pramāṇa