大乘義章 14.87

14.87

三乘共地，如《大品經．燈炷品》說。一切賢聖住處名地。地別不同，一門說十。說三乘地共為此十，名共十地。為別菩薩獨法十地，故云共矣。十名是何？一乾慧地、二者性地、三八人地、四者見地、五者薄地、六離欲地、七已作地、八辟支佛地、九菩薩地、十者佛地。於此十中，得名有二、乘別分三、因果為六、地別說十。得名二者，前之七種據法彰名，後之三種就人立稱。互從皆得，直以立名不同故爾。乘別三者，初七小乘，次一中乘，後二大乘。因果六者，初七是其小乘因果，次一是其中乘因果，後二是其大乘因果。地別十者，名如上列。言乾慧者，謂聲聞中五停心觀總別念處，於此位中勤修精進持戒之行，或觀不淨或修慈悲，或觀因緣或分別界，或為數息或復修習念佛三昧，於四念處總別觀察。總別之相，後道品中具廣分別。此等皆是假總觀行，雖有智慧，未得定水，故云乾慧。又此事觀未得理水，亦名乾慧，未觀四諦十六行故。言性地者，論言「從煗至世第一法，依禪修習四真諦觀，成聖人性，故云性地。」依何等禪？謂四根本、未來、中間。八人地者，論言「苦忍至道比忍，具修八忍，名八人地。」言見地者，論自釋言「初得聖果，謂須陀洹道比智心見理周盡，故云見地。」問曰：何故見、修、無學三道之中，須陀洹向名為見道；此十地中，須陀洹果名為見地？釋言：見義有其二種，一推求名見，多在諸忍；二明白名見，多在諸智。須陀向中推求義足，故三道中名為見道；須陀洹果中明白方具，說為見地。各據一義，不相乖背。言薄地者，論自釋言「或須陀洹、或斯陀含，能薄欲結，故名薄地。」言須陀者，欲界九品修道惑中，從斷一品乃至第六無礙道來，是其進向須陀洹果，故名須陀。斯陀含者，從斷六品乃至第九無礙道來，通名斯陀。斷第六品，守果斯陀。斷第七品乃至第九無礙道來，進向斯陀。離欲地者，謂阿那含。從斷欲界第九品結，乃至那含金剛三昧，通名那含。離欲界欲，名離欲地。此人亦能斷上煩惱，從始為言，且云離欲。已作地者，謂羅漢果。成就盡智、無生智故，名為已作。言盡智者，現盡諸漏。無生智者，保更不起。辟支地者，緣覺人中從因至果通名辟支。辟支胡語，此方翻譯名因緣覺。藉現事緣而得覺悟，不假他教，名因緣覺。又於十二因緣法中而得覺悟，亦名緣覺。菩薩地者，從初發心乃至法雲。菩薩胡語，此方翻譯名道眾生，具修自利利他之道名道眾生。又復此人解會中道，從其所會名道眾生。言佛地者，金剛心後種智德備，覺窮法性，名為佛地。問曰：何故小乘分七，中乘為一，大乘說二？釋言：此等互從皆得，但今且據離合法門，故為此說。以聲聞人行麁易別，故分為七。緣覺之人一入無漏至果乃出，異相難分，故合為一。大乘法中，果德高出特異眾聖，理須別樹，故分為二。蓋乃且據一門說言耳。若入餘門，或分大乘而合中小，如《地經》說「聲聞法行、緣覺法行、菩薩法行、如來法行。」或分小乘而合中大，如《涅槃經》「彼恒河中七人是也。」彼分小乘以之為五，始從住人乃至第七，水陸俱行。辟支、菩薩及與如來，同皆說為水陸俱行。如此離合，經中大多，不可具論（此一門竟）。

The grounds shared by the three vehicles are as taught in the "Chapter on the Lamp Wick" of the Larger Prajñāpāramitā Sūtra. The dwelling places of all noble ones and sages are called "grounds." The varieties of grounds are not uniform; one approach speaks of ten. Teaching the grounds of the three vehicles as sharing these ten is called the shared ten grounds. They are called "shared" in order to distinguish them from the bodhisattva's exclusive ten grounds. What are the ten names? First, the ground of dry wisdom; second, the ground of nature; third, the ground of the eight persons; fourth, the ground of seeing; fifth, the ground of attenuation; sixth, the ground of freedom from desire; seventh, the ground of having done what was to be done; eighth, the ground of the pratyekabuddha; ninth, the ground of the bodhisattva; tenth, the ground of the Buddha. Among these ten: their derivation of names has two [types], their differentiation by vehicle splits into three, their causes and results make six, and their differentiation of grounds speaks of ten. As for the derivation of names having two: the preceding seven establish their names on the basis of dharmas, while the latter three establish their appellations according to persons. Either inclusion is permissible; they are merely thus due to the differing methods of establishing names. As for the differentiation by vehicle being three: the first seven are the Hīnayāna, the next one is the middling vehicle, and the latter two are the Mahāyāna. As for causes and results being six: the first seven are the causes and results of the Hīnayāna, the next one is the cause and result of the middling vehicle, and the latter two are the causes and results of the Mahāyāna. As for the differentiation of grounds being ten: the names are as listed above. Regarding "dry wisdom": this refers, among śrāvakas, to the five meditations for settling the mind and the universal and particular applications of mindfulness; at this stage, one diligently cultivates vigor and the practice of maintaining precepts, either observing impurity or cultivating benevolence and compassion, or observing causes and conditions or analyzing the realms (dhātus), or practicing breath-counting or cultivating the recollection-of-the-Buddha samādhi, observing the four applications of mindfulness universally and particularly. The universal and particular characteristics will be broadly distinguished in full below under the factors of enlightenment (bodhipākṣika-dharmas). All of these are provisional universal contemplative practices; although there is wisdom, one has not yet obtained the water of concentration, hence it is called "dry wisdom." Furthermore, these phenomenal contemplations have not yet obtained the water of principle, so they are also called "dry wisdom," because one has not yet contemplated the sixteen aspects of the four noble truths. Regarding the "ground of nature": the treatise says, "From [the stage of] heat up to the supreme mundane dharma, relying on dhyāna to cultivate the contemplation of the four true truths, one accomplishes the nature of a noble person; hence it is called the ground of nature." Relying on which dhyānas? Namely, the four root [dhyānas], the future [dhyāna], and the intermediate [dhyāna]. Regarding the "ground of the eight persons": the treatise says, "From the forbearance of suffering up to the subsequent forbearance of the path, fully cultivating the eight forbearances is called the ground of the eight persons." Regarding the "ground of seeing": the treatise itself explains, "First attaining the noble fruition, which refers to the mind of subsequent cognitive vision of the path of the srotāpanna seeing the principle completely and thoroughly; hence it is called the ground of seeing." Question: Why is it that, among the three paths of seeing, cultivation, and no-more-learning, the candidate for srotāpanna is called the path of seeing, whereas in these ten grounds, the fruition of the srotāpanna is called the ground of seeing? Explanation: The meaning of seeing has two kinds: first, searching and investigating is called seeing, which predominantly resides in the various forbearances; second, clear understanding is called seeing, which predominantly resides in the various cognitions. In the candidate for srotāpanna, the meaning of searching and investigating is fulfilled, so in the three paths it is called the path of seeing; in the fruition of the srotāpanna, clear understanding is only then complete, so it is spoken of as the ground of seeing. Each relies on one meaning, and they do not contradict each other. Regarding the "ground of attenuation": the treatise itself explains, "Either the srotāpanna or the sakṛdāgāmin is able to attenuate the fetters of desire, hence it is named the ground of attenuation." Regarding "srota": among the nine grades of afflictions of the path of cultivation in the desire realm, from the abandoning of the first grade up to the arrival at the sixth unimpeded path, this is the advance toward the fruit of srotāpanna, hence it is called srota. As for the sakṛdāgāmin: from the abandoning of the six grades up to the arrival at the ninth unimpeded path, it is generally termed sakṛdāgāmin. Abandoning the sixth grade, one maintains the fruit of sakṛdāgāmin. Abandoning the seventh grade up to the arrival at the ninth unimpeded path, one advances toward the sakṛdāgāmin. Regarding the "ground of freedom from desire": this refers to the anāgāmin. From abandoning the ninth grade of fetters in the desire realm up to the diamond-like samādhi of the anāgāmin, it is generally termed anāgāmin. Being free from the desires of the desire realm is called the ground of freedom from desire. This person is also able to abandon higher defilements; speaking from the beginning, one tentatively says freedom from desire. Regarding the "ground of having done what was to be done": this refers to the fruit of the arhat. Because one accomplishes the knowledge of exhaustion and the knowledge of non-arising, it is called having done what was to be done. "Knowledge of exhaustion" means presently exhausting all outflows; "knowledge of non-arising" means guaranteeing that they will never arise again. Regarding the "ground of the pratyeka": among pratyekabuddha persons, from cause to effect, they are generally termed pratyeka. "Pratyeka" is foreign speech; the translation in this land is called "awakened through conditions." Relying on present phenomenal conditions to attain awakening without depending on others' teachings is called being awakened through conditions. Furthermore, attaining awakening within the phenomena of the twelve links of dependent origination is also called condition-awakened. Regarding the "ground of the bodhisattva": from the initial arousal of the mind up to the Dharma Cloud [stage]. "Bodhisattva" is foreign speech; the translation in this land is called "way sentient being"; fully cultivating the way of benefiting oneself and benefiting others is called a way sentient being. Furthermore, because this person understands and accords with the Middle Way, they are called a way sentient being based on what they accord with. Regarding the "ground of the Buddha": after the diamond-like mind, the virtues of the knowledge of all modes are complete, and one's awakening penetrates to the end of the dharmatā; this is called the ground of the Buddha. Question: Why is it that the Hīnayāna is divided into seven, the middling vehicle is made into one, and the Mahāyāna is stated as two? Explanation: Either combination is permissible, but here it is temporarily stated on the basis of the approaches of separation and combination. Because the practices of śrāvaka persons are coarse and easy to distinguish, they are divided into seven. Pratyekabuddha persons, once entering the untainted, do not emerge until the fruit; their distinct characteristics are difficult to differentiate, so they are combined into one. In the Mahāyāna teachings, the fruition-virtue towers high and is distinct from all other noble beings; principle requires it to be set up separately, so it is divided into two. This is merely speaking on the basis of one approach. If one enters other approaches, one might divide the Mahāyāna and combine the middling and small, as the Daśabhūmika Sūtra says: "practices of the śrāvaka Dharma, practices of the pratyekabuddha Dharma, practices of the bodhisattva Dharma, and practices of the Tathāgata Dharma." Or one might divide the Hīnayāna and combine the middling and great, as in the Nirvāṇa Sūtra's "the seven persons in the Ganges River." There, it divides the Hīnayāna into five, starting from the abiding person up to the seventh, walking on both water and land. The pratyeka, bodhisattva, and Tathāgata are all alike spoken of as walking on both water and land. Such separations and combinations are very numerous in the sūtras and cannot be fully discussed. (This concludes the first heading.)