大乘義章 14.67

14.67

次辨地位。開合不定。或說為一，如彼證信二地分別，初地已上同名證地。或分為二，謂見與修。初地名見，二地已上同名為修。又復功用及無功用亦得分二，七地已還名為功用，八地已上名無功用。或分為三，所謂見、修及無功用，廣如上釋。或離為四，四中乃有四門不同：一約解分別，如《仁王》說：初二三地名為信忍，四五六地名為順忍，七八九地名無生忍，十地名為寂滅忍矣。二據修分別，如《地持》說：初至五地名無相修；六地七地無相修淨；八地九地無相修果，亦名為廣；十地名為無相修果成。三就所淨以分四種，如彼《相續解脫經》說：一者願淨，謂初地中起十大願；二者戒淨，第二地中淨戒成就；三者定淨，第三地中禪定增上；四增上慧及上上出生淨，謂四地上所起行德。四五六地名增上慧，餘名上上出生淨矣。四就位相以別四種，如《地持》說：一淨心地，局在歡喜；二行迹地，謂從二地乃至七地，此起修道，故曰行迹；三決定地，謂八地上；四究竟地，謂第十地。或分為五，如《地持》說，就前末後四種之中，分決定地以為二種，第八一地名決定地，第九一地名決定行，通餘說五。或說為八，如《地持》說，四五六地同名正見，餘各為一，故得為八。或說為十，始從歡喜乃至法雲。隨行細分亦可無量，今據一門且論十種。此十難分，故經與論十門階別。其十是何？一者趣他方便不同。如《地持》說，菩薩先於解行地中，依世俗禪，修習一切菩提分法，廣興大願，轉惡趣報入歡喜地。餘地方便，如《地持》說。修十真心入離垢地，修習十種深念之心，入第三地。起十思量，入第四地。修十平等深淨之心，入第五地。修十平等法，入第六地。十方便慧發起勝行，入第七地。總前諸地以為方便，及修十種無生忍行，入第八地。修十自利利他之行，入第九地。總修方便以滿地分，入第十地。二初住有異。歡喜地中，菩提心生以為初住；第二地中，律儀戒淨以為初住；第三地中，修護煩惱、護小乘心，方便攝行以為初住；第四地中，十種法智教化成就以為初住；第五地中，成就十種順如道行以為初住；第六地中，大悲為首，大悲增上大悲滿足，觀世生滅以為初住；第七地中，修無量種無功用行以為初住；第八地中，無生忍淨及得勝行以為初住；第九地中，得智成就以為初住；第十地中，三昧滿足以為初住。三正住有殊。歡喜地中，修信精進迴向善根以為正住；第二地中，攝善根戒淨及攝眾生方便之行以為正住；第三地中，修世八禪以為正住；第四地中，道品行觀以為正住；第五地中，修不住道以為正住；第六地中，廣觀因緣以為正住；第七地中，二行無間以為正住；第八地中，修淨佛土及十自在以為正住；第九地中，善知十一稠林之行以為正住；第十地中，受佛智識職以為正住。四地果有別。歡喜地中，起十大願修行十行以為地滿；第二地中，攝生戒成以為地滿；第三地中，得四無量五神通等以為地滿；第四中，離煩惱業起增上欲，報恩精進本心界滿以為地滿；第五地中，攝德起修化生隨世以為地滿；第六地中，對治滅障修行三昧，不壞自在以為地滿；第七地中，業淨三昧過地勝行以為地滿；第八地中，大勝之行以為地滿；第九地中，智成口成法師自在以為地滿；第十地中，智慧、解脫、三昧、總持、神通行等以為地滿。廣如經說。五據修以分。初地修願；二地修戒；三地習定；四地修習道品之慧；五地修行諦相應慧；六地修習緣起之慧；第七地中修無量種及無功用；第八地中修淨佛土；第九地修習說法智行；第十地修習微細智行。六就行以別，行謂檀等十波羅蜜。初地起檀，二地起戒，乃至十地智波羅蜜，廣如經說。七就報顯異。初地多作閻浮提王，二地多作轉輪聖王，乃至十地多作摩醯首羅天王。八寄數彰別。初地得百三昧，知百佛神力等，乃至十地得十不可說百千佛國土微塵三昧等。九就喻論差。喻別有六，謂胎藏、練金、山、河、海、珠。胎藏一喻，論家為況；後之五喻，經家為譬。十對障以分。障有十種，始從凡夫我相障，乃至第十於諸法中不得自在障，廣如上釋。翻對此障，故說十地。位別如是（此三門竟）。

Next is distinguishing the stages of the bhūmis. Their division and synthesis are not fixed. Sometimes they are explained as one: as in distinguishing the two stages of realization and faith, where from the first bhūmi upward all are together called the bhūmi of realization. Sometimes they are divided into two, namely seeing and cultivation: the first bhūmi is called seeing, and from the second bhūmi upward all are together called cultivation. Furthermore, effortful and effortless may also be distinguished into two: from the seventh bhūmi downward is called effortful, and from the eighth bhūmi upward is called effortless. Sometimes they are divided into three, namely seeing, cultivation, and effortlessness, as fully explained above. Sometimes they are separated into four, and within the four there are in turn four different approaches: First, distinguishing according to understanding: as the *Renwang [jing]* states, the first, second, and third bhūmis are called faith forbearance; the fourth, fifth, and sixth bhūmis are called accordant forbearance; the seventh, eighth, and ninth bhūmis are called anutpattika-dharma-kṣānti; and the tenth bhūmi is called quiescent cessation forbearance. Second, distinguishing according to cultivation: as the *Dichi [lun]* states, from the first to the fifth bhūmis is called signless cultivation; the sixth and seventh bhūmis are the purification of signless cultivation; the eighth and ninth bhūmis are the fruit of signless cultivation, also called vastness; and the tenth bhūmi is called the culmination of the fruit of signless cultivation. Third, distinguishing four kinds in terms of what is purified: as stated in that *Saṃdhinirmocana-sūtra*, the first is purity of aspiration, meaning the generation of the ten great vows in the first bhūmi; the second is purity of morality, where pure morality is perfected in the second bhūmi; the third is purity of concentration, where dhyāna concentration becomes superior in the third bhūmi; the fourth is purity of superior prajñā and supreme generation, meaning the attributes of practice generated above the fourth bhūmi—the fourth, fifth, and sixth bhūmis are called superior prajñā, and the remainder are called purity of supreme generation. Fourth, differentiating four kinds in terms of the marks of the stages: as the *Dichi [lun]* states, the first is the bhūmi of the pure mind, restricted to the Joyful; the second is the bhūmi of footstep practice, meaning from the second bhūmi up to the seventh bhūmi, where one generates the path of cultivation and is therefore called footstep practice; the third is the bhūmi of determination, meaning above the eighth bhūmi; the fourth is the bhūmi of finality, meaning the tenth bhūmi. Sometimes they are divided into five: as the *Dichi [lun]* states, within the last four kinds mentioned above, the bhūmi of determination is divided into two kinds: the single eighth bhūmi is called the bhūmi of determination, and the single ninth bhūmi is called determined practice, which together with the rest makes five. Sometimes they are explained as eight: as the *Dichi [lun]* states, the fourth, fifth, and sixth bhūmis are collectively called right view, and each of the others is taken as one, thus making eight. Sometimes they are explained as ten, beginning from the Joyful up to the Cloud of Dharma. If finely divided according to practices, they could also be immeasurable; here, based on one approach, ten kinds are provisionally discussed. These ten are difficult to distinguish, hence the sūtras and treatises have ten gates of hierarchical differentiation. What are these ten? First, the differences in expedients for entering the other. As the *Dichi [lun]* states, the bodhisattva first, in the stage of understanding and practice, relies on mundane dhyāna, cultivates all factors of awakening, broadly gives rise to great vows, and, transforming retribution in the bad destinies, enters the Joyful bhūmi. The expedients for the remaining bhūmis are as the *Dichi [lun]* states: cultivating ten true minds, one enters the Defilement-Free bhūmi; cultivating ten minds of profound mindfulness, one enters the third bhūmi; giving rise to ten deliberations, one enters the fourth bhūmi; cultivating ten minds of profound purity in equality, one enters the fifth bhūmi; cultivating ten equal dharmas, one enters the sixth bhūmi; generating superior practices through ten expedient prajñās, one enters the seventh bhūmi; integrating the preceding bhūmis as expedients and cultivating the ten practices of anutpattika-dharma-kṣānti, one enters the eighth bhūmi; cultivating ten practices of benefiting oneself and benefiting others, one enters the ninth bhūmi; and comprehensively cultivating expedients to fulfill the portion of the bhūmi, one enters the tenth bhūmi. Second, the differences in initial abiding: in the Joyful bhūmi, the arising of bodhicitta is taken as the initial abiding; in the second bhūmi, the purity of the saṃvara precept is taken as the initial abiding; in the third bhūmi, cultivating the protection against defilements and protection against Hīnayāna thought, and gathering practices through expedients are taken as the initial abiding; in the fourth bhūmi, the perfection of transforming [beings] through the ten kinds of knowledge of phenomena is taken as the initial abiding; in the fifth bhūmi, the perfection of the ten kinds of practices that accord with the path of tathatā is taken as the initial abiding; in the sixth bhūmi, with great compassion as foremost, great compassion augmented, and great compassion fulfilled, contemplating the arising and ceasing of the world is taken as the initial abiding; in the seventh bhūmi, cultivating immeasurable kinds of effortless practices is taken as the initial abiding; in the eighth bhūmi, the purity of anutpattika-dharma-kṣānti and attaining superior practices are taken as the initial abiding; in the ninth bhūmi, attaining the perfection of wisdom is taken as the initial abiding; in the tenth bhūmi, the fulfillment of samādhi is taken as the initial abiding. Third, the differences in correct abiding: in the Joyful bhūmi, cultivating faith, vigor, and dedication of roots of goodness is taken as correct abiding; in the second bhūmi, the purity of the precept of gathering roots of goodness and the expedient practices of gathering sentient beings are taken as correct abiding; in the third bhūmi, cultivating the eight mundane dhyānas is taken as correct abiding; in the fourth bhūmi, the practice and contemplation of the factors of the path are taken as correct abiding; in the fifth bhūmi, cultivating the path of non-abiding is taken as correct abiding; in the sixth bhūmi, broadly contemplating causes and conditions is taken as correct abiding; in the seventh bhūmi, the uninterrupted continuity of two practices is taken as correct abiding; in the eighth bhūmi, cultivating the purification of the Buddha-field and the ten masteries is taken as correct abiding; in the ninth bhūmi, knowing well the practices concerning the eleven thickets is taken as correct abiding; in the tenth bhūmi, receiving the office of the Buddha's cognitive wisdom is taken as correct abiding. Fourth, the distinctions in the fruits of the bhūmis: in the Joyful bhūmi, giving rise to the ten great vows and cultivating the ten practices is taken as the fulfillment of the bhūmi; in the second bhūmi, perfecting the precepts that gather sentient beings is taken as the fulfillment of the bhūmi; in the third bhūmi, attaining the four immeasurables and the five supernormal knowledges is taken as the fulfillment of the bhūmi; in the fourth bhūmi, leaving behind the karma of defilements, giving rise to superior desire, being vigorous in repaying kindness, and fulfilling the original sphere of mind is taken as the fulfillment of the bhūmi; in the fifth bhūmi, gathering virtues to initiate practice, and converting beings in accord with the world is taken as the fulfillment of the bhūmi; in the sixth bhūmi, applying antidotes to extinguish obstacles, cultivating samādhis, and attaining indestructible mastery is taken as the fulfillment of the bhūmi; in the seventh bhūmi, samādhi of purified karma and superior practices transcending the bhūmi are taken as the fulfillment of the bhūmi; in the eighth bhūmi, greatly superior practices are taken as the fulfillment of the bhūmi; in the ninth bhūmi, perfection of wisdom, perfection of speech, and mastery as a Dharma master are taken as the fulfillment of the bhūmi; in the tenth bhūmi, prajñā, liberation, samādhi, dhāraṇī, supernormal practice, and so forth are taken as the fulfillment of the bhūmi. These are as fully stated in the sūtra. Fifth, distinguishing according to cultivation: the first bhūmi cultivates vows; the second bhūmi cultivates precepts; the third bhūmi trains in concentration; the fourth bhūmi cultivates the prajñā of the factors of the path; the fifth bhūmi cultivates the prajñā associated with the truths; the sixth bhūmi trains in the prajñā of dependent origination; in the seventh bhūmi, one cultivates immeasurable varieties and effortlessness; in the eighth bhūmi, one cultivates the purification of Buddha-fields; the ninth bhūmi cultivates the practices of wisdom in expounding the Dharma; the tenth bhūmi cultivates the practices of subtle wisdom. Sixth, differentiating according to practice: 'practice' refers to the ten pāramitās beginning with giving. The first bhūmi gives rise to giving, the second bhūmi gives rise to morality, and so on up to the tenth bhūmi's pāramitā of jñāna, as fully stated in the sūtra. Seventh, revealing differences in terms of retribution: in the first bhūmi, one mostly becomes a king of Jambudvīpa; in the second bhūmi, one mostly becomes a wheel-turning sage king; and so on up to the tenth bhūmi, where one mostly becomes a king of the Maheśvara Devas. Eighth, demonstrating distinctions by relying on numbers: the first bhūmi attains one hundred samādhis, knows the spiritual powers of one hundred Buddhas, and so on up to the tenth bhūmi, which attains samādhis numbering as many as the dust motes in ten ineffable hundred-thousand Buddha-lands, and so on. Ninth, discussing differences in terms of similes: the similes are specifically six, namely the womb, refined gold, mountains, rivers, the ocean, and the jewel. The single simile of the womb is used by the treatise masters as an illustration; the latter five similes are used by the sūtras as metaphors. Tenth, distinguishing in counter to obstacles: there are ten kinds of obstacles, beginning from the obstacle of the ordinary person's mark of self, up to the tenth obstacle of not attaining mastery among all dharmas, as fully explained above. It is in reversal and opposition to these obstacles that the ten bhūmis are taught. The distinctions of the stages are like this (this concludes the three sections).