大毘盧遮那成佛經疏 15.18

15.18

前問諸得菩提心，彼悉地更無過上者，從此之外更有五種悉地也。次問云何名悉地？復有幾種？今先答果。夫言成就悉地者，謂住菩提心也。此菩提心即是第十一地成就最正覺。如是悉地，諸地中最在其上，故經云彼悉地更無過上也。次答入修行，是住信行地也。次昇於地位，謂越世間五神通。佛及緣覺等悉地有幾種者，謂此無上悉地以前，略有五種悉地：一者信、二者入地、三者五通、四者二乘、五者成佛，此是五種悉地也。初信者，謂隨分能分淨諸根，深信如來祕藏，決定不疑。信佛有如是如是方便，若依行者必成菩提，此是地前信行也。次入地者，謂入初歡喜地也，准望聲聞法中猶如見諦人也。第三五通者，謂了知世間五通之境，猶如幻夢水月鏡像不可取著，爾時度五通仙人之地，名第三也。第四二乘者，謂觀察二乘境界，心得無著，心不墮實際，爾時得度二乘境界，爾時到第八地也。五從第九地修菩提行道，轉轉勝進成如來位也。然諸經論師大略皆作如此說爾，若祕藏中義復有異，謂初歡喜地自十心，從初心至第四心得度五通境界，從第五至第八心得度聲聞緣覺境界，從第九心一向行菩薩修道，至第十心名為成佛。佛者覺也，謂覺自心性淨本來常寂滅相也。然此十心中，從第一至第八名為見道，從第九至第十名為觀道。見謂見於諦理，此進修觀，謂一向觀於如來不思議界祕密功德。如是祕密之境，非所見法，出過心量，故別名觀道也。覺者是覺知義，已度二乘境界，了知二乘心與菩薩異也。若入第二地時，亦至第四心度五通，第八心度二乘，第十心成佛。准此有信取入位名，與初地十心不異，但此十心轉復光顯離垢也。乃至第十地亦有十心，即是凡有百心，一一轉勝可准知也。如《華嚴》真金之喻，可准知耳。此初地十心滿，即能分身為百佛土等，如彼可知。但百心成佛，是《寶炬陀羅尼經》所說，甚深微細，此經未度東國也。

Regarding the previous question about those who obtain the bodhicitta and that there is no siddhi superior to that siddhi, apart from this there are furthermore five kinds of siddhi. Next was asked: "What is called siddhi, and furthermore how many kinds are there?" Now the fruit is answered first. Generally speaking, to accomplish siddhi means to abide in the bodhicitta. This bodhicitta is precisely the accomplishment of the most perfect awakening on the eleventh bhūmi. Such a siddhi is the highest among all bhūmis; therefore the sūtra says: "There is no siddhi superior to that." Next, answering "entering into cultivation" refers to abiding on the bhūmi of practice through faith. Next, "ascending the stages of the bhūmis" means transcending the five worldly supernormal powers. As for "how many kinds of siddhi are there of buddhas, pratyekabuddhas, and so forth?", it means that prior to this unsurpassed siddhi, there are in brief five kinds of siddhi: first, faith; second, entering the bhūmis; third, the five supernormal powers; fourth, the two vehicles; and fifth, achieving buddhahood. These are the five kinds of siddhi. As for the first, faith: it means that in accordance with one's capacity, one is able to partially purify the sense faculties, deeply believe in the Tathāgata's secret treasury without any doubt, and believe that the Buddha has such and such upāyas so that if one practices in accordance with them, one will certainly accomplish bodhi. This is the practice through faith prior to the bhūmis. Next, entering the bhūmis means entering the first bhūmi, the Pramuditā-bhūmi, which corresponds in the Śrāvaka-dharma to someone who has seen the truths. Third, the five supernormal powers: it means fully understanding that the objects of the worldly five supernormal powers are like illusions, dreams, the moon in water, or images in a mirror, and cannot be grasped; at that time one transcends the stage of the ṛṣis endowed with the five supernormal powers, which is called the third. Fourth, the two vehicles: it means observing the realm of the two vehicles so that the mind attains non-attachment and does not fall into the limit of reality (bhūtakoṭi); at that time one transcends the realm of the two vehicles, which is reaching the eighth bhūmi. Fifth, from the ninth bhūmi onward, one cultivates the path of bodhi practice, advancing progressively higher and higher until accomplishing the Tathāgata's rank. Yet the commentators of the various sūtras and treatises generally explain it like this; if one considers the meaning within the secret treasury, there is another difference: the first Pramuditā-bhūmi itself has ten minds: from the first mind to the fourth mind, one transcends the realm of the five supernormal powers; from the fifth to the eighth mind, one transcends the realm of the śrāvakas and pratyekabuddhas; from the ninth mind onward, one exclusively travels the bodhisattva path of cultivation; and reaching the tenth mind is called achieving buddhahood. "Buddha" means awakening, which refers to awakening to the natural purity of one's own mind, which is originally and constantly the mark of quiescence and cessation. Yet among these ten minds, from the first to the eighth is called the path of seeing (darśanamārga), and from the ninth to the tenth is called the path of contemplation. "Seeing" means seeing the principle of the truths; this subsequent advancement in cultivation is "contemplation," which refers to exclusively contemplating the Tathāgata's inconceivable realm of secret virtues. Such a secret realm is not a dharma that can be seen and surpasses mental calculation; therefore, it is separately called the path of contemplation. "Awakening" has the meaning of realizing and knowing; having already transcended the realm of the two vehicles, one fully realizes that the minds of the two vehicles differ from that of a bodhisattva. When entering the second bhūmi, one likewise transcends the five supernormal powers at the fourth mind, transcends the two vehicles at the eighth mind, and achieves buddhahood at the tenth mind. By analogy, having faith and attaining entry into the stages does not differ from the ten minds of the first bhūmi, but these ten minds become increasingly radiant and free from defilement. This applies up to the tenth bhūmi, which also has ten minds; thus altogether there are one hundred minds, each successively surpassing the former, which may be understood by analogy. Like the metaphor of pure gold in the Avataṃsaka, it can be understood by analogy. When these ten minds of the first bhūmi are completed, one is able to emanate bodies into a hundred buddha lands and so forth, as is known from that [sūtra]. However, achieving buddhahood through the one hundred minds is spoken of in the *Ratnolkā-dhāraṇī-sūtra*; it is extremely profound and subtle, and this sūtra has not yet been transmitted to the Eastern Lands.