[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) › [新華嚴經論](https://indike.org/pramana/in.bauddha.taisho.1739) › 4.13 # 新華嚴經論 4.13 新華嚴經論 4.13 - **Language:** Classical Chinese ### [4.13](https://indike.org/pramana/in.bauddha.taisho.1739.4.13) 已上五種十地。權教中三種十地，如《大品般若》但有十地名，第八名八人地、第九名乾慧地，地名少殊。《解深密經》中，十地名雖與華嚴經中十地名同，從初地至十一地，有十一種麁重、二十二種愚癡。此二部經中但有十地，總無地前四種資糧。《仁王經》中，雖說地前十信、十住、十行、十迴向四種資糧，十信即說，為內凡，即不同實教中十住初心便登聖性體齊諸佛。十信之中若不信自身與佛身因果無二者，不成信解。是故〈如來出現品〉云「菩薩摩訶薩應知自心之內一念中有十方諸佛成等正覺轉正法輪。何以故？佛心與自心無二故，如是信心方名信故。」何況十住之位不證此心，若不證此心云何名住？以是義故，住於佛住名之為住，是故初發心住便成正覺。又權教中說十地時，並無他方佛與說法者同名故，又無同名佛來證成表因果同故。以是義故，地位及教門並是接小根眾生，權施設故。諸有智者勿滯其中，應忻昇進。是故說《華嚴經》中五位十地法門時，十住中法慧菩薩入定欲說十住法門時，過十方千佛世界外有千佛世界微塵數同名法慧佛來，手摩法慧菩薩頂，及語業讚歎，及與法慧智力十三種加持。說十行位時，功德林菩薩入定，十方過萬佛世界外有萬佛世界微塵數佛來，俱名功德林，及十三種加持功德林菩薩等。說十迴向時，十方過百萬佛世界外有百萬佛世界微塵數佛來，同名金剛幢，亦十三種加金剛幢菩薩。十地亦然。佛與菩薩同名者，明因果同故，後當廣明。如《十地論》，是天親菩薩造，解《十地經》，是《華嚴經》中〈十地品〉也。於解義處，文義通三乘及一乘義解者，多解三乘義，於一乘義人多不解，為一乘道理情解不及。設有以情解者，疑網不除，且信佛語，故自疑不斷。會久在無思，不厭苦者、不滯寂者、悟常樂我淨者之所能知故。是故五種十地，三種是權，餘二種十地是實教故。是故《瓔珞經》云「古佛道法為化眾生有此十地」，當知三乘權教十地名雖同，所設方便引眾生行解全別，以此當處具說，未有同名佛共成印信因果契證。 > The above are five kinds of ten grounds. Among them, three kinds of ten grounds belong to the provisional teaching: as in the Pañcaviṃśatisāhasrikā Prajñāpāramitā, there are only the names of the ten grounds, with the eighth named the ground of the eight persons and the ninth named the ground of dry wisdom, where the names of the grounds differ slightly. In the Saṃdhinirmocana Sūtra, although the names of the ten grounds are the same as those in the Avataṃsaka Sūtra, from the first ground to the eleventh ground there are eleven kinds of coarse heaviness and twenty-two kinds of foolishness. In these two sūtras there are only the ten grounds, entirely lacking the four kinds of provisions prior to the grounds. In the Benevolent Kings Sūtra, although it speaks of the four kinds of provisions prior to the grounds—the ten faiths, ten abodes, ten practices, and ten dedications of merit—it explains the ten faiths as internal ordinary persons, which is not the same as in the ultimate teaching where the initial mind of the ten abodes directly ascends to the noble nature, its essence equal to all Buddhas. Within the ten faiths, if one does not believe that one's own body and the Buddha's body are non-dual in cause and effect, one does not accomplish faithful understanding. Therefore, the 'Chapter on the Manifestation of the Tathāgata' states: 'A bodhisattva-mahāsattva should know that within one's own mind, in a single thought, the Buddhas of the ten directions realize equal and right awakening and turn the wheel of the correct Dharma. Why is this? Because the Buddha's mind and one's own mind are non-dual; only such faithful mind is called faith.' How much less could the stage of the ten abodes fail to realize this mind? If one does not realize this mind, how could it be called 'abode'? By this principle, abiding in the Buddha's abode is called 'abode'; therefore, at the abode of initial resolve, one directly realizes right awakening. > > Furthermore, when the ten grounds are spoken in the provisional teaching, there are no Buddhas of other directions bearing the same name as the speaker, nor do Buddhas of the same name come to verify and accomplish it to signify the identity of cause and effect. By this principle, the stages and doctrinal gates are all provisional provisions to receive sentient beings of lesser faculties. Let those with wisdom not linger among them, but aspire to ascend and advance. Therefore, when the Dharma gate of the five stages and ten grounds in the Avataṃsaka Sūtra is expounded: during the ten abodes, when Bodhisattva Dharmamati entered samādhi wishing to speak the Dharma gate of the ten abodes, from beyond a thousand Buddha worlds in the ten directions there came Buddhas as numerous as the dust motes of a thousand Buddha worlds, all named Dharmamati, who rubbed Bodhisattva Dharmamati's crown with their hands, praised him with vocal action, and bestowed upon Dharmamati the thirteen kinds of empowerment of wisdom-power. When the stage of the ten practices was expounded, Bodhisattva Guṇavana entered samādhi, and from beyond ten thousand Buddha worlds in the ten directions there came Buddhas as numerous as the dust motes of ten thousand Buddha worlds, all named Guṇavana, bestowing the thirteen kinds of empowerment upon Bodhisattva Guṇavana and the others. When the ten dedications of merit were expounded, from beyond a million Buddha worlds in the ten directions there came Buddhas as numerous as the dust motes of a million Buddha worlds, with the same name Vajradhvaja, likewise bestowing the thirteen kinds of empowerment upon Bodhisattva Vajradhvaja. The same is true of the ten grounds. That the Buddhas and the bodhisattvas share the same name clarifies that cause and effect are identical, as will be explained extensively later. > > As for the Daśabhūmika-śāstra, it was composed by Bodhisattva Vasubandhu to explain the Daśabhūmika Sūtra, which is the 'Chapter on the Ten Grounds' in the Avataṃsaka Sūtra. Where it explains the meaning, the text and meaning communicate both the Three Vehicles and the One Vehicle; commentators mostly explain the meaning of the Three Vehicles, while many people do not understand the meaning of the One Vehicle, because the principle of the One Vehicle cannot be reached by conceptual understanding. Even if there are those who understand it through conception, the net of doubts is not removed; merely believing the Buddha's words, their own doubt remains unbroken. It can only be known by those who have long dwelt in non-thought, do not loathe suffering, do not linger in quiescence, and have awakened to eternity, bliss, self, and purity. Therefore, among the five kinds of ten grounds, three are provisional, and the remaining two kinds of ten grounds belong to the ultimate teaching. Therefore, the Yingluo jing says: 'In the Way and Dharma of ancient Buddhas, these ten grounds exist to transform sentient beings.' One should know that although the names of the ten grounds in the provisional teachings of the Three Vehicles are the same, the expedient means established by them to guide sentient beings' practice and understanding are completely different; in this context it is fully explained that there are no Buddhas of the same name who jointly verify and seal the concordant realization of cause and effect. > — English (machine translation) (machine translation) - [Previous: 4.12](https://indike.org/pramana/in.bauddha.taisho.1739.4.12) - [Next: 4.14](https://indike.org/pramana/in.bauddha.taisho.1739.4.14) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1739.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1739~en-mt.4.13) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1739.4.13](https://indike.org/pramana/in.bauddha.taisho.1739.4.13) · Pramāṇa