菩薩戒義疏 1.9

1.9

通教菩薩即三乘，共十地：一、乾慧地者，事相名同三藏，觀行心別，體陰界入，如幻如化，總破見愛八倒，名身念處。心、受、法亦如是。住是觀中，修止、勤、如意、根、力、覺、道，雖未得暖法相似理水，總相智慧深利，故稱乾慧地。二、性地者，得過乾慧地，得暖法已，能增進初、中、後心，入頂法乃至世第一法，皆名性地。得無漏性水，故言性地也。三、八人地，三乘信行、法行，體見假發真斷惑，在無間三昧中，八忍具足，智少一分，名八人地也。四、見地者，三乘同見第一義無生四諦之理，同斷見惑八十八使盡。五、薄地，體愛假發真，斷欲界思，證第六解脫，煩惱薄也。六、離欲地者，三乘體愛假即真，斷欲界五下分結：身見、戒取、疑、貪、瞋，故言離欲地也。七、已辦地者，三乘之人，體色無色愛即真，發無漏，斷五上分結：掉、慢、疑、色染、無色染七十二盡，三界事惑究竟，故言已辦地也。八、辟支佛地，緣覺發真無漏，功德力大，能除習氣也。九、菩薩地者，從空入假，道觀雙流，深觀二諦，進斷習氣，色心無知，得法眼道種智，遊戲神通，淨佛國土，成就眾生，學佛十力、四無畏，斷習氣將盡也。十、佛地者，大功德力以資智慧，一念相應慧，觀真諦究竟，習亦無餘，如劫火燒木，無復灰炭，香象渡河，到於邊底。雖佛菩薩，名異二乘，通觀無生體法，同是無學，共歸灰斷，證果處一，稱為通也。

The shared teaching bodhisattvas share ten grounds with the three vehicles: First is the ground of dry wisdom. While the phenomenal aspects and names are the same as in the Tripiṭaka [teaching], the mental practice of contemplation is different: directly experiencing the aggregates, realms, and sense bases as like illusions and phantoms, it collectively shatters the eight inversions of view and craving; this is called the mindfulness of the body. Mind, feelings, and dharmas are also like this. Dwelling in this contemplation, one cultivates calming, effort, base of psychic power, faculty, power, awakening, and path. Although one has not yet attained the water of principle resembling the heat dharma, because one's overall wisdom is deep and sharp, it is called the ground of dry wisdom. Second is the ground of nature. Passing beyond the ground of dry wisdom, once one attains the heat dharma, one can advance through the initial, middle, and final minds, entering the summit dharma up to the supreme worldly dharma; all of these are called the ground of nature. Because one attains the water of the nature of the uncorrupted, it is called the ground of nature. Third is the ground of the eight persons. Śrāvakas of faith-pursuit and dharma-pursuit of the three vehicles directly experience the provisionality of views to manifest the real and eliminate afflictions; within the unhindered samādhi, they are fully endowed with the eight patiences, while their knowledge lacks one fraction; this is called the ground of the eight persons. Fourth is the ground of seeing. The three vehicles together see the principle of the unarisen four noble truths of the supreme truth, and together cut off all eighty-eight entangling proclivities of the delusions of view. Fifth is the ground of thinning. Directly experiencing the provisionality of craving to manifest the real, one cuts off the delusions of thought of the desire realm, realizes the sixth liberation, and one's afflictions become thin. Sixth is the ground of freedom from desire. In the three vehicles, directly experiencing the provisionality of craving as identical to the real, one cuts off the five lower fetters of the desire realm: view of individuality, grasping at precepts and vows, doubt, greed, and ill will; hence it is called the ground of freedom from desire. Seventh is the ground of having completed what was to be done. Persons of the three vehicles, directly experiencing craving for form and the formless as identical to the real, give rise to the uncorrupted and cut off the five higher fetters: restlessness, conceit, [and the remaining subtle fetters,] cutting off all seventy-two stains of form and stains of the formless, bringing to an end the phenomenal delusions of the three realms; hence it is called the ground of having completed what was to be done. Eighth is the ground of pratyekabuddhas. Pratyekabuddhas manifest the real uncorrupted; their power of merit is vast, and they can eliminate habitual tendencies. Ninth is the ground of bodhisattvas. Entering the provisional from emptiness, path and contemplation flow together, and they deeply contemplate the two truths, proceeding to cut off habitual tendencies and the ignorance regarding forms and mind; they attain the Dharma-eye and the wisdom of the aspects of the path, playfully roam in supernormal powers, purify Buddha lands, mature sentient beings, train in the Buddha's ten powers and four fearlessnesses, and bring their habitual tendencies near to exhaustion. Tenth is the ground of Buddhahood. With the power of great merit supporting wisdom, with the wisdom corresponding in a single thought, they contemplate the ultimate truth to its culmination, and habitual tendencies remain without residue—just as when the fire of a kalpa burns wood, leaving neither ash nor charcoal, or as a fragrant elephant crosses a river, reaching both the bank and the bed. Although the names of the Buddha and bodhisattvas differ from the two vehicles, because they universally contemplate the unarisen and directly experience dharmas, they are equally unlearners, collectively return to ash and extinction, and the place where they realize the fruit is one; hence it is called 'shared'.