[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) › 14.66 # 大乘義章 14.66 大乘義章 14.66 - **Language:** Classical Chinese ### [14.66](https://indike.org/pramana/in.bauddha.taisho.1851.14.66) 次辨體相。十地是位，位無別體，攬行以成。成位之行，開合不定。或總為一，所謂菩薩願善決定，海納眾行、備苞萬德，諸德相攝皆得為一，以願行主，故偏論之。或分為二，所謂菩薩證教兩行，備如前解。或離為三，謂同相三道：一證、二助、三是不住，亦如上釋。又戒定慧亦得分三。或別為四，謂聞、思、修、證。飡教名聞，求義曰思，進行名修，得實云證。或說為五，謂聞、思、修、報生識智及與證行。又五方便亦得分五，如《地論》說：一觀方便，諸地觀解；二得方便，諸地得證；三增上方便，依證所成一切行德；四不退方便，前三堅固；五盡至方便，前三滿足。或分為六，謂六決定，如前六種決定章中具廣分別。又六波羅蜜亦得分六。或說為八，如彼《相續解脫經》說：一方便淨，趣地方便；二者心淨，初入地心；三悲心淨，正住地中起行方便；四波羅蜜淨，於諸地中所修諸度；五見佛淨，於地果中多見諸佛；六成熟眾生淨，見諸佛時起四攝法成熟眾生；七者生淨，謂十王等；八者力淨，謂攝根中神力十事及願智果。或說為十，謂信等十行，故《地持》云「信等十法，淨一切地。」又十波羅蜜亦得分十，並如前釋。或復分為三十七品，亦得離為八萬四千諸度法門，廣則無量。此等開合各據一門，廣無量異盈、狹無減小。地體如是（此二門竟）。 > Next, discerning the essential characteristics. The ten grounds are stages; stages have no separate essence, but are formed by gathering practices. The practices that form the stages may be opened or combined without fixed restriction. Either they are combined into one, namely the bodhisattva's good and resolute vow, which like an ocean takes in all practices and fully encompasses myriad virtues; since all virtues subsume one another, they can all be made one, and because the practice of vows is primary, it is exclusively discussed. Or they are divided into two, namely the bodhisattva's two practices of realization and teaching, fully as explained before. Or they are separated into three, namely the three paths of identical characteristics: first, realization; second, auxiliary; third, non-abiding, also as explained above. Furthermore, morality, concentration, and wisdom may also be divided into three. Or they are distinguished as four, namely hearing, contemplating, cultivating, and realizing. Receiving the teaching is called "hearing"; seeking the meaning is called "contemplating"; advancing in practice is called "cultivating"; attaining reality is called "realizing." Or they are stated as five, namely hearing, contemplating, cultivating, consciousness-wisdom born of retribution, and the practice of realization. Furthermore, the five skillful means may also be divided into five, as stated in the \*Daśabhūmika-śāstra\*: first, the skillful means of contemplation, the contemplative understandings of the various grounds; second, the skillful means of attainment, the realizations attained in the various grounds; third, the skillful means of enhancement, all the virtuous practices perfected based on realization; fourth, the skillful means of non-retrogression, the firmness of the previous three; fifth, the skillful means of ultimate arrival, the fulfillment of the previous three. Or they are divided into six, namely the six determinations, as extensively differentiated before in the chapter on the six kinds of determinations. Furthermore, the six pāramitās may also be divided into six. Or they are stated as eight, as stated in that \*Saṃdhinirmocana-sūtra\*: first, purity of skillful means, the skillful means of approaching the grounds; second, purity of mind, the mind upon first entering a ground; third, purity of the compassionate mind, the skillful means of arousing practice while correctly abiding in a ground; fourth, purity of pāramitās, the various pāramitās cultivated in the grounds; fifth, purity of seeing buddhas, frequently seeing buddhas within the fruit of the grounds; sixth, purity of maturing sentient beings, arousing the four means of gathering to mature sentient beings when seeing the buddhas; seventh, purity of birth, namely as the ten kings and so forth; eighth, purity of power, namely the ten matters of supernormal power within the mastery of faculties, and the fruits of vows and wisdom. Or they are stated as ten, namely the ten practices of faith and so forth; hence the \*Bodhisattvabhūmi\* says: "Ten dharmas such as faith purify all grounds." Furthermore, the ten pāramitās may also be divided into ten, all as explained before. Or again they are divided into the thirty-seven factors \[of awakening\], or they may also be separated into the eighty-four thousand dharma-gates of the pāramitās; expanded, they are immeasurable. These divisions and consolidations each rely on a single approach; expanded to immeasurability they do not overflow, and narrowed they do not diminish. Such is the essence of the grounds. (This concludes the second section.) > — English (machine translation) (machine translation) - [Previous: 14.65](https://indike.org/pramana/in.bauddha.taisho.1851.14.65) - [Next: 14.67](https://indike.org/pramana/in.bauddha.taisho.1851.14.67) - [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.14.66) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1851.14.66](https://indike.org/pramana/in.bauddha.taisho.1851.14.66) · Pramāṇa