菩薩戒義疏 1.10

1.10

別教階位五十二地。一、外凡十信：一、信，二、念，三、進，四、慧，五、定，六、不退，七、迴向，八、護法，九、界，十、願。第二、內凡習種性十住：一、發心，二、持地，三、修行，四、生貴，五、方便具足，六、正心，七、不退，八、童真，九、法王子，十、灌頂。盡三十心，皆名解行位，悉是內凡，盡名性地。第三性種性十行：一、歡喜，二、饒益，三、無恚恨，四、無盡，五、離癡亂，六、善現，七、無著，八、尊重，九、善法，十、真實。第四道種性十迴向：一、救護一切眾生離眾生相，二、不壞，三、等一切諸佛，四、遍至一切處，五、無盡功德藏，六、隨順一切堅固平等善根，七、隨順等觀一切眾生，八、真如相，九、無縛無著解脫，十、法界無量。第五聖種性十地：一、歡喜，二、離垢，三、明，四、焰，五、難勝，六、現前，七、遠行，八、不動，九、善慧，十、法雲。第六等覺地，名金剛心菩薩，亦名無垢地，隣真極聖，眾學之頂也。第七妙覺地，即見性究竟佛菩提果，了了見性，稱妙覺也。性習二性，若據位分，習種在前，性種在後。若據行論，性習同時，故前後不定。依體起用，先明性種，後明習種。尋用取體，先習後性，與教證二道相似。就位以論，教道在前，證道在後。據行論之，證教同時，前後不定。依體起用，先證後教。尋用取體，先教後證也。就解行中，復有四種：一名解行，二名發心，三名迴向，四名道種。於出世道，解而勤行，故名解行。於大菩提，起意趣求，故名發心。用己善法，趣向菩提，故名迴向。當分之中，如觀道立，故名為道。望後佛果，能生曰種也。習種性能生報佛，性種性能生法佛。舊云：法才王子六心中退，即云十住第六心。難云：十住云性地，性以不改為義，云何退作二乘？其猶，一答：性是不作一闡提，不妨退大向小，終是難通。止觀師說，是十法信中六心退耳。比釋論師，及金剛般若論師，皆作此解，是信習十心中六心耳。七心已上，永離二乘。爾時設為利弘經，不無輕漏，而度物心不失，恒有菩薩之名也。

The stages of the distinctive teaching comprise fifty-two grounds. First are the ten faiths of outer worldlings: 1. faith, 2. mindfulness, 3. vigor, 4. wisdom, 5. concentration, 6. non-retrogression, 7. dedication, 8. protection of the Dharma, 9. realm, and 10. vow. Second are the ten abodes of the lineage of practice-nature among inner worldlings: 1. generating the mind [for awakening], 2. maintaining the ground, 3. cultivating practice, 4. noble birth, 5. endowment with expedients, 6. rectifying the mind, 7. non-retrogression, 8. youthfulness, 9. child of the Dharma King, and 10. coronation. All thirty minds are called the stage of understanding and practice; all belong to inner worldlings, and all are called the ground of nature. Third are the ten practices of the lineage of essential nature: 1. joy, 2. benefit, 3. freedom from anger and resentment, 4. inexhaustibility, 5. freedom from delusion and confusion, 6. good manifestation, 7. non-attachment, 8. respect, 9. wholesome dharmas, and 10. true reality. Fourth are the ten dedications of the lineage of path-nature: 1. saving and protecting all sentient beings while being free from the conception of sentient beings, 2. indestructibility, 3. equality with all Buddhas, 4. omnipresence to all places, 5. storehouse of inexhaustible merit, 6. following all firm and equal roots of goodness, 7. equally observing all sentient beings in accord [with reality], 8. aspect of true suchness, 9. unbound and unattached liberation, and 10. immeasurableness of the Dharma realm. Fifth are the ten grounds of the noble lineage: 1. joy, 2. freedom from defilement, 3. radiance, 4. blazing, 5. difficult to conquer, 6. manifestation, 7. far-reaching, 8. immovability, 9. good wisdom, and 10. cloud of Dharma. Sixth is the ground of equal awakening, named the Vajramind Bodhisattva, also called the immaculate ground, adjacent to the real and the ultimate noble, the summit of all learners. Seventh is the ground of wondrous awakening, which is the ultimate fruit of Buddha bodhi in seeing the nature; seeing the nature with total clarity, it is called wondrous awakening. As for the two natures of essential nature and practice-nature, if determined according to stage, practice-nature comes first and essential-nature comes after. If discussed according to practice, essential nature and practice-nature are simultaneous; thus their order is not fixed. Arising into function based on essence, one explains essential nature first and practice-nature after. Seeking the essence through function, practice comes first and essential nature after; this is similar to the two paths of teaching and realization. Discussed in terms of stage, the path of teaching comes first and the path of realization comes after. Discussed in terms of practice, realization and teaching are simultaneous, and the order is not fixed. Arising into function based on essence, realization comes first and teaching after. Seeking the essence through function, teaching comes first and realization after. Within understanding and practice, there are further four kinds: the first is called understanding and practice, the second is called generating the mind, the third is called dedication, and the fourth is called the path-lineage. Understanding the supramundane path and diligently practicing it, it is called understanding and practice. Giving rise to the intention to seek great bodhi, it is called generating the mind. Directing one's own wholesome dharmas toward bodhi, it is called dedication. Within its own station, established like the path of contemplation, it is called the path. Looking forward to the future fruit of Buddhahood, being able to produce [it], it is called the lineage. The lineage of practice-nature can produce the reward Buddha, and the lineage of essential nature can produce the Dharma Buddha. An older view said: Prince Fazai regressed within the six minds, meaning the sixth mind of the ten abodes. An objection says: The ten abodes are called the ground of nature; 'nature' has the meaning of being unalterable, so how could one regress to become one of the two vehicles? Regarding this, one answer was: Nature means not becoming an icchantika, which does not prevent regressing from the Great toward the Lesser; but in the end this is difficult to maintain. The master of calming and contemplation explains that it is regression within the sixth mind of the ten dharmas of faith. Commentarial masters and the commentators on the Vajracchedikā Prajñāpāramitā all provide this explanation: it is only the sixth mind among the ten minds of faith-practice. From the seventh mind onward, one is eternally free from the two vehicles. At that time, even if one propagates the sūtra for gain and is not without slight defilements, the intention to deliver beings is never lost, and one always retains the name of bodhisattva.