[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) › [大乘義章](https://indike.org/pramana/in.bauddha.taisho.1851) › 14.49 # 大乘義章 14.49 大乘義章 14.49 - **Language:** Classical Chinese ### [14.49](https://indike.org/pramana/in.bauddha.taisho.1851.14.49) 次辨其相。住有二分：一是修分、二是成分。於諸住前方便造修，名為修分。德成證實廣大不動，名為成分。故經說言「菩薩種性甚深廣大，與法界虛空等。」成則證實，分非可言；造修在緣，可以言顯。故《地持》云「種性麁相我已略說，諸餘實義唯佛世尊能決定知。」修分不同，略有二種：一者同相、二者別相。於佛所說一切法中解觀成就，名為同相。故經於彼十住之中皆云「菩薩隨所聞法即自開解，不由他悟。」一一住中所修各異，名為別相。發心住中，相別有三：一發心相，緣佛法僧及緣眾生起菩提心；二所成相，因前發心得十力分，從處非處乃至漏盡；三所學相，學十種法，令菩提心轉勝堅固，成無上道，如經廣說。治地住中，相別有二：一利他行，於諸眾生發十種心，如經廣說；二自利行，學十種法，始從多聞乃至安住，亦如經說。修行住中，相別有二：一護煩惱行，於一切法十種觀察，謂苦無常空無我等；二護小乘行，於眾生界、法界、世界十種分別。生貴住中，相別有二：一聖法中出生具足行。如彼經說，聖教中生修十種法：一信佛不壞、二究竟於法、三寂然定意、四分別眾生、五分別佛剎、六分別世界、七分別諸業、八分別果報、九分別生死、十分別涅槃。十中初一是同敬智，第二一句是自住處畢竟智，第三一句是真如智，後七是其分別所說智。二上求佛法無有厭足學十種法，謂於三世諸佛法中能解能修，堪能具足，即以為九；等觀諸佛，以為第十。方便具足住中，相別有二：一化眾生行，廣有十種，謂救眾生、饒益安樂一切生等，如經廣說；二知眾生行，修學十種知眾生法，備如經說。正心住中，相別有二：一決定信，雖聞異說，於佛法中正信不動；二決定智，學十種智，觀一切法無相無性、不可修等。不退住中，相別有二：一不退願，雖聞異說，於佛法中求心不退，廣有十種，備如經說；二不退智，具有十種知一切法，亦如經說。童真住中，相別有二：一得勝行，於十種法心得安住，謂身行淨、口行淨、意行淨，隨物受生，知眾生等；二淨佛國土，於一切佛剎皆悉能知能動、能持能觀、能詣能遍至等。法王子住中，相別有二：一化眾生行，善解十種化眾生法；二求菩提行，於法王處學十種智。權頂住中，相別有三：一度眾生堪能修行，成十種智能度眾生；二得甚深所入境界，一切眾生乃至第九法王子菩薩不能測量；三所知廣，學十種智知一切法，十住位中曠備法界一切行德，略舉斯耳。體相如是（此二門竟）。 > Next, the characteristics are differentiated. The abodes have two parts: first, the practice part; second, the realization part. Applying skillful means to cultivate and practice prior to each abode is called the practice part. Having one's virtues accomplished, realizing reality, being vast and immovable is called the realization part. Therefore, the sūtra says: 'The bodhisattva lineage is profoundly deep and vast, equal to the dharmadhātu and empty space.' If it is realization, then it is realizing reality, a part that cannot be expressed in words; cultivating and practicing depends on conditions, which can be made manifest through words. Therefore, the \*Bodhisattvabhūmi\* (\*Dichi\*) says: 'I have already briefly stated the coarse characteristics of the lineage; the remaining true meanings can only be determinately known by the Buddha, the World-Honoured One.' The practice parts are not the same and are broadly of two kinds: first, the shared characteristics; second, the distinct characteristics. Attaining accomplishment in understanding and contemplating all dharmas taught by the Buddha is called the shared characteristic. Therefore, within those ten abodes, the sūtra consistently says: 'In accordance with whatever Dharma the bodhisattva hears, he immediately attains understanding by himself without being awakened by another.' The practices cultivated in each of the abodes are different, which are called the distinct characteristics. Within the abode of initial aspiration, there are three distinct characteristics: first, the characteristic of generating the mind, which is giving rise to bodhicitta with reference to the Buddha, Dharma, and Saṅgha, and with reference to sentient beings; second, the characteristic of what is accomplished, which is obtaining, on the basis of the prior generation of the mind, parts of the ten powers, from \[the knowledge of\] what is possible and impossible up to the exhaustion of taints; third, the characteristic of what is learned, which is learning the ten kinds of dharmas to cause the bodhicitta to become increasingly superior and steadfast, accomplishing the unsurpassed path, as explained extensively in the sūtra. Within the abode of cultivating the ground, there are two distinct characteristics: first, the practice of benefiting others, which is generating ten kinds of minds toward sentient beings, as extensively explained in the sūtra; second, the practice of benefiting oneself, which is learning ten kinds of dharmas, beginning with much learning up to remaining secure, also as explained in the sūtra. Within the abode of practice, there are two distinct characteristics: first, the practice of guarding against afflictions, which is the ten kinds of contemplation of all dharmas, namely, suffering, impermanence, emptiness, non-self, and so forth; second, the practice of guarding against the Hīnayāna, which is the ten kinds of distinction regarding the realm of sentient beings, the realm of dharmas, and the realm of the world. Within the abode of noble birth, there are two distinct characteristics: first, the complete practice born within the noble Dharma. As that sūtra explains, being born within the noble teaching, one cultivates ten kinds of dharmas: 1. indestructible faith in the Buddha, 2. perfection in the Dharma, 3. a tranquil and concentrated mind, 4. discerning sentient beings, 5. discerning Buddha-lands, 6. discerning worlds, 7. discerning various karmas, 8. discerning retributions, 9. discerning birth-and-death, 10. discerning nirvāṇa. Among the ten, the first is the knowledge of common reverence; the second phrase is the ultimate knowledge of one's own abiding place; the third phrase is the knowledge of tathatā; the latter seven are the knowledges of discerning what is taught. Second, seeking the Buddha-dharma above without satiation, one learns ten kinds of dharmas: being able to understand, cultivate, and be capable of fully possessing the dharmas of all Buddhas of the three times constitutes nine; contemplating all Buddhas equally constitutes the tenth. Within the abode of fulfillment of skillful means, there are two distinct characteristics: first, the practice of transforming sentient beings, which has ten broad kinds, namely, rescuing sentient beings, benefiting and bringing peace and joy to all living beings, and so forth, as extensively explained in the sūtra; second, the practice of knowing sentient beings, which is cultivating and learning ten kinds of dharmas for knowing sentient beings, fully as explained in the sūtra. Within the abode of the upright mind, there are two distinct characteristics: first, determinate faith: although hearing divergent teachings, one's right faith in the Buddha-dharma remains immovable; second, determinate wisdom: learning ten kinds of wisdom, contemplating all dharmas as without marks, without inherent nature, uncultivatable, and so forth. Within the non-retrogressing abode, there are two distinct characteristics: first, non-retrogressing vow: although hearing divergent teachings, one's mind of seeking within the Buddha-dharma does not retrogress, which has ten broad kinds, fully as explained in the sūtra; second, non-retrogressing wisdom: fully possessing ten kinds of knowledge of all dharmas, also as explained in the sūtra. Within the abode of the innocent child, there are two distinct characteristics: first, attaining superior practice, where the mind securely abides in ten kinds of dharmas, namely, purity of bodily actions, purity of verbal actions, purity of mental actions, taking birth according to beings, knowing sentient beings, and so forth; second, purifying Buddha-lands, being fully able to know, shake, uphold, contemplate, visit, and pervasively reach all Buddha-lands, and so forth. Within the abode of the Dharma prince, there are two distinct characteristics: first, the practice of transforming sentient beings, skillfully understanding the ten kinds of dharmas for transforming sentient beings; second, the practice of seeking bodhi, learning ten kinds of wisdom at the place of the Dharma King. Within the abode of coronation, there are three distinct characteristics: first, being capable of practicing the deliverance of sentient beings, accomplishing ten kinds of wisdom capable of delivering sentient beings; second, attaining a profoundly deep realm of entry, which cannot be measured by all sentient beings up to bodhisattvas of the ninth abode, the Dharma prince; third, the vastness of what is known, learning ten kinds of wisdom to know all dharmas. In the stage of the ten abodes, all practices and virtues of the dharmadhātu are vastly provided; these are merely raised in brief. Such are the substance and characteristics (this concludes the second gate). > — English (machine translation) (machine translation) - [Previous: 14.48](https://indike.org/pramana/in.bauddha.taisho.1851.14.48) - [Next: 14.50](https://indike.org/pramana/in.bauddha.taisho.1851.14.50) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.1851.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1851~en-mt.14.49) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1851.14.49](https://indike.org/pramana/in.bauddha.taisho.1851.14.49) · Pramāṇa