注大乘入楞伽經 4.159

4.159

菩薩蒙加入定已，於百千劫，積集一切諸善根故，漸入諸地，能達治所治相。至法雲地者，總收地義略有二種：一者果分，此不可說，唯證相應。二者因分，可以寄言辯於行解斷證等故。故此十地，修十勝行，斷十種障，證十真如，建立十地。行有二種：一者通相，於地地中，具修一切諸善行故。二者別相，此復有二：一者十度，雖諸地中皆具修習，然別地相各說一增，初地檀增，二地戒增，乃至十地智度增。復修十行，今略對明。謂初歡喜地修願樂行，說十大願，樂利樂故，便能斷異生性障，證遍滿真如。而此真如二空所顯，無有一法而不在故，證此便得名歡喜地。謂初獲聖性，具證二空，能益自他，生大歡喜。乃至第十地修受位行，斷於諸法中未自在障，便證業自在等所依真如。而此真如普於一切神通作業總持定門皆自在故，證此便得名法雲地。謂大智雲含眾德水，蔽如空麁重，充所依法身故。

After receiving empowerment and entering concentration, because the bodhisattva has accumulated all roots of goodness for hundreds of thousands of kalpas, they gradually enter the various bhūmis and can comprehend the characteristics of what is remedied and the remedies. Regarding arriving at the Dharmameghā-bhūmi, summarizing the meaning of the bhūmis, there are broadly two aspects: the first is the fruition portion, which cannot be expressed and corresponds only to personal realization; the second is the causal portion, which can be lodged in words to explain practice, understanding, severing, realization, and so forth. Therefore, on these ten bhūmis, one cultivates ten supreme practices, severs ten kinds of obstructions, realizes ten kinds of tathatā, and establishes the ten bhūmis. Practices are of two kinds: first, the common characteristics, because on each bhūmi one completely cultivates all good practices; second, the particular characteristics, which again have two aspects: first, the ten pāramitās—although they are all cultivated on every bhūmi, in terms of particular bhūmi characteristics each is said to have one that increases: the first bhūmi increases dāna, the second bhūmi increases śīla, up to the tenth bhūmi which increases jñāna-pāramitā. Furthermore, ten practices are cultivated, which will now be briefly correlated. The first bhūmi, Pramuditā-bhūmi, cultivates the practice of aspiration and joy, declaring the ten great vows, delighting in benefiting and giving joy, and is thus able to sever the obstruction of heterogenous birth-nature and realize the all-pervading tathatā. And since this tathatā, revealed by the two emptinesses, does not fail to be present in any phenomenon, realizing it attains the name Pramuditā-bhūmi; this means initially obtaining the noble nature, fully realizing the two emptinesses, and being able to benefit oneself and others, giving rise to great joy. This continues up to the tenth bhūmi cultivating the practice of receiving the station, severing the obstruction of lack of mastery in all phenomena, and realizing the tathatā that is the basis of mastery in karmic action and so forth. And since this tathatā is universally mastered in all spiritual powers, karmic actions, dhāraṇīs, and doors of concentration, realizing it attains the name Dharmameghā-bhūmi; this means the great wisdom-cloud contains the waters of myriad virtues, covering the gross heaviness that is like empty space, and filling the dharmakāya upon which it relies.