[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) › [新譯華嚴經七處九會頌釋章](https://indike.org/pramana/in.bauddha.taisho.1738) › 1.51 # 新譯華嚴經七處九會頌釋章 1.51 新譯華嚴經七處九會頌釋章 1.51 - **Language:** Classical Chinese ### [1.51](https://indike.org/pramana/in.bauddha.taisho.1738.1.51) 問曰：六位名體，其相云何？答曰：言資糧者，資益己身之糧，名為資糧。欲趣菩提要資於行，此位創修入佛之因，名資糧位。即此位亦名順解脫分，言解脫者，所謂涅槃，離煩惱縛名為解脫。即所求果。順者不違，分者因義。即所修行不違於果，是果之因，名解脫分。言加行者，加功用而行趣見道，故名加行。即此位亦名順決擇分。言決擇者，體即是智，決簡於疑，疑不決故；擇簡於見，見不擇故。智異於彼，故名決擇。分者支分，此決擇體即是見道，七覺支中是其一支，故名為分。順者，趣向欣求之義，加行位煗等善根欣求趣向彼決擇分，故煗等善名順決擇。此之二位，剋性皆以有漏加行智為其體性。然加行位有四別位：一煗、二頂、三忍、四世第一法。言煗者，此位菩薩初得見道，火之前相，故名為煗。見道體即能斷煩惱，如火燒薪，故喻於火。煗位菩薩未得火體而得火相，故名煗也。頂者，此位菩薩依尋思智觀所取空，此位功極，故名為頂。頂者極義，如山之頂上之極也。忍者，印可達悟之義，此位菩薩知妄執識及心外境其體皆空，故名為忍。世第一法者，此位菩薩所得智等，一切世間所有法中無先此者，名世第一。言見道者，亦名通達位，菩薩無漏之智了證真如，故名通達。初照理故亦名見道。道，遊履義，行人遊履趣於極果。或通運義，通運行人至於極果，故名為道。然此見道有其二種：一真見道，體離虛妄，親能證理，實能斷障，故名為真。又真者是理、見者是智，證真之智名真見道。二相見道，相者類似之義，真見道後而起於此，行解安模倣像真見所有功能，不能證理及斷於障，類似於真，故名相見。言修道位者，具云修習，此位菩薩而更進修無分別智，斷所餘障，故名修習，即極喜等十地名修習位。前真相二道剋性出體，根本後得無漏二智為其體性；後修習位，皆以有為無為諸功德法以為自體。言等覺位者，等者相似義，此位所作皆似佛果，故名等覺。覺者，佛果勝智也。言妙覺者，妙者最勝之義，二乘所得菩提涅槃非最勝妙，唯佛獨能所作皆辦，功德最勝，故名妙覺。前等覺位以菩薩勝智為體，後妙覺位以佛果四智為體，舉能取所故且論智，理實涅槃亦是二位之體也。如是已說十地差別。 > Question: What are the characteristics of the names and essences of the six stages? > Answer: As for 'equipment' (saṃbhāra), provisions that benefit and support one's own body are called equipment. Wishing to advance toward bodhi requires the provision of practices; this stage newly cultivates the causes for entering buddhahood, so it is named the stage of equipment. This very stage is also called the factor conducive to liberation (mokṣabhāgīya). 'Liberation' refers to nirvāṇa; freedom from the bondage of afflictions is called liberation, which is the fruit sought. 'Conducive' means not contrary; 'factor' has the meaning of cause. That is, the cultivated practice is not contrary to the fruit and is the cause of the fruit; hence it is named factor conducive to liberation. As for 'preparation' (prayoga), one applies effort and practices to advance toward the path of seeing; hence it is named preparation. This very stage is also called the factor conducive to discernment (nirvedhabhāgīya). 'Discernment' in essence is wisdom: 'decisive' excludes doubt, because doubt is not decisive; 'discerning' excludes views, because views do not discern. Wisdom is distinct from them; hence it is named discernment. 'Factor' means constituent; this essence of discernment is the path of seeing itself, being one constituent among the seven limbs of awakening; hence it is called a factor. 'Conducive' has the meaning of advancing toward and delighting in seeking: the wholesome roots of heat and the rest in the stage of preparation delight in seeking and advance toward that factor of discernment; therefore the wholesome roots of heat and the rest are called conducive to discernment. Specifically in terms of their nature, both of these two stages take defiled preparatory wisdom as their essence. > However, the stage of preparation has four distinct stages: first, heat; second, summit; third, patience; fourth, supreme mundane dharma. As for 'heat', a bodhisattva at this stage first attains the precursor of the fire that is the path of seeing; hence it is named heat. The essence of the path of seeing can sever afflictions just as fire burns firewood; hence it is compared to fire. A bodhisattva at the stage of heat has not yet attained the essence of fire but has attained the sign of fire; hence it is called heat. As for 'summit', a bodhisattva at this stage relies on the wisdom of inquiry to contemplate the emptiness of the apprehended; the efficacy at this stage is consummate, hence it is named summit. 'Summit' means culmination, like the peak of a mountain being the culmination of the top. As for 'patience', it means approving and thoroughly realizing: a bodhisattva at this stage knows that the consciousness of false grasping and the objects outside the mind are both empty in essence; hence it is named patience. As for the 'supreme mundane dharma', among all dharmas belonging to the mundane world, none surpasses the wisdom and the like attained by a bodhisattva at this stage; hence it is named supreme mundane. As for the 'path of seeing', it is also called the stage of thorough penetration: the undefiled wisdom of the bodhisattva clearly realizes true suchness; hence it is called thorough penetration. Because it first illuminates principle, it is also named the path of seeing. 'Path' (mārga) has the meaning of treading: the practitioner treads upon it to advance toward the ultimate fruit. Or it has the meaning of opening up conveyance: it opens up conveyance for the practitioner to reach the ultimate fruit; hence it is called the path. However, this path of seeing has two varieties: first, the genuine path of seeing: its essence is free from falsehood, it can directly realize principle, and it can truly sever hindrances; hence it is named genuine. Furthermore, 'genuine' is principle and 'seeing' is wisdom; the wisdom that realizes the genuine is named the genuine path of seeing. Second, the approximate path of seeing: 'approximate' has the meaning of resemblance; arising after the genuine path of seeing, its practice and understanding imitate and resemble all the functions of genuine seeing, yet it cannot realize principle nor sever hindrances; because it resembles the genuine, it is named approximate seeing. As for the 'stage of cultivation', it is fully called cultivation and practice (bhāvanā): a bodhisattva at this stage further cultivates non-conceptual wisdom and severs the remaining hindrances; hence it is named cultivation. That is, the ten stages, Extremely Joyful and the rest, are named the stage of cultivation. In terms of directly defining their essences: the two paths of genuine and approximate seeing take the two undefiled wisdoms, fundamental and subsequently attained, as their essence; the subsequent stage of cultivation takes all conditioned and unconditioned dharmas of merit as its essence. As for the 'stage of equal enlightenment', 'equal' has the meaning of resemblance: what is enacted in this stage all resembles the Buddha-fruit; hence it is named equal enlightenment. 'Enlightenment' is the supreme wisdom of the Buddha-fruit. As for 'sublime enlightenment', 'sublime' has the meaning of most supreme: the bodhi and nirvāṇa attained by the two vehicles are not the most supreme and sublime; only the Buddha alone can accomplish all that is to be done, with merit that is most supreme; hence it is named sublime enlightenment. The preceding stage of equal enlightenment takes the supreme wisdom of a bodhisattva as its essence; the subsequent stage of sublime enlightenment takes the four wisdoms of the Buddha-fruit as its essence. To highlight what grasps rather than what is grasped, wisdom is provisionally discussed; in truth, nirvāṇa is also the essence of both stages. Thus the distinctions among the ten stages have been explained. > — English (machine translation) (machine translation) - [Previous: 1.50](https://indike.org/pramana/in.bauddha.taisho.1738.1.50) - [Next: 1.52](https://indike.org/pramana/in.bauddha.taisho.1738.1.52) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1738.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1738~en-mt.1.51) — English, machine translation ## Linked texts (1) - [大乘入道次第](https://indike.org/pramana/in.bauddha.taisho.1864.1.9) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1738.1.51](https://indike.org/pramana/in.bauddha.taisho.1738.1.51) · Pramāṇa