[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) › 17.55 # 大乘義章 17.55 大乘義章 17.55 - **Language:** Classical Chinese ### [17.55](https://indike.org/pramana/in.bauddha.taisho.1851.17.55) 次約報論。報謂分段、變易之果。分段果中有善有惡，於中曲有兩義分別：一偏約分段生死分別。分段有二：一惡道分段，謂三惡趣；二善道分段，所謂人天。惡道分段有正有習，惡業為因、四住為緣，生三惡趣，名之為正；惡業為因、悲願為緣，生三惡趣，說以為習。惡道中正，善趣已前常沒所受，善趣漸斷，種性時盡。惡道中習，種性已上漸次斷除，初地時盡，初地盡此，離惡道畏。善道分段亦有正習，善業為因、四住為緣，受人天身名之為正；善業為因、悲願為緣，受人天身說以為習。善道中正，外凡所受，種性漸斷，初地時盡，初地盡此名出三界。又經宣說「初地菩薩得二十五三昧，破二十五有。」亦當此門。善道中習，地上漸斷，八地上盡，七地已還斷未盡故，《大智論》中名為宍身；八地已上斷之盡故，彼名法身。二通約分段變易分別。隨相麁分，善趣位中受分段身；從小入者，善趣位中亦受變易，小故不說。種性已上，分段漸捨，受變易報。初地已上，變易漸捨，得法身報。三位如是。或分為四，《地持》宣說種性、發心及行方便是其三種，加以善趣即為四也。又依《大品》，說五菩提，菩提中四，在菩薩亦得分四。五菩提者，一發心菩提，在於善趣。論自釋言「在於無量生死海中發菩提心，是故名為發心菩提。」二伏心菩提，在於種性解行位中修習伏忍，故名伏心。三明菩提，謂初地上乃至六地波若慧明，名明菩提。四出到菩提，謂七地上出離眾相到無生忍，故名出到。五無上菩提，謂如來地，餘不能加，故曰無上。廣如上說。或分為五：善趣為一，解習淨信，故《瓔珞》中名為十信。習種為二，修習淨解，故《華嚴》云「隨所聞法即自開解，不由他悟。」性種為三，修起正行，故《華嚴》中名為十行。解行為四，亦名道種，修習如觀。十地為五，亦名聖種，成就實證。或分為六，前四如上，初地已上離分見修，故有六種。或分為七，如《地持》說，善趣為一，種性已上六住為六，合為七也。言六住者，一種性住，所謂習種；二解行住；三淨心住，所謂初地；四行跡住。二地已上；五決定住，八地已上；六畢竟住，謂第十地。義如上釋。或分為八，八有兩門：一開前合後以說八種。一初發心行，創背生死，初發道心。二有相行，依前發心，修起有相六波羅蜜，修此行時見人修善則便歡喜，見人造罪即便嫌惡。三無相行，學觀空理，於生死中不見可厭，於涅槃中不見可求，修此行時見人造罪心不悒慼，見人修善亦不欣務。四方便行，雖觀空理，而常隨有情集諸行。此四在善趣位中。習種為五、性種為六、解行為七、初地已上聖種為八。開後合前以說八種：善趣為一，種性已上七地為七，通前八也。言七地者，如《地持》說：一種性地；二解行地；三淨心地；四行跡地；五決定地，謂第八地；六決定行，謂第九地，依前決定上上趣求名決定行；七畢竟地，謂第十地。此義如前七地章中具廣分別。或開為九，次前八中，離分種性以之為二，即是九也。或說為十，如《涅槃》說：一初發心，善趣中始。二熙連河沙佛所發菩提心，能於惡世不謗正法。熙連河者，於彼恒河四眷屬中一種河也。於此河中一沙一佛，爾許佛所發菩提心，方能惡世不謗正法。三一恒河沙佛所發心。於惡世中愛樂正法，不謗同前。其恒河者，是此江河，故舊翻經多名江河。於此河中一沙一佛，爾許佛所發心，方能惡世愛樂大乘，聞此不謗。第四人者，二恒河沙佛所發心，能於惡世愛樂大乘，讀誦受持，未能解說。第五人者，於三恒河佛所發心，於惡世中愛樂大乘，讀誦受持，少為他說，未解深義。第六人者，四恒佛所發菩提心，於惡世中愛樂大乘，受持讀誦，為他演說，十六分中解一分義。解何等義？如《涅槃》說，謂解佛性如來常住。云何十六？大涅槃中隨義淺深，如來分判為十六分，此第六人始得一分。此前六人同在善趣，齊是四依弟子所攝。第七人者，名為凡夫，具煩惱性，五恒佛所發菩提心，於惡世中能說大乘，十六分中解八分義，此在種性解行位中。第八人者，名須陀洹及斯陀含，六洹佛所發菩提心，於惡世中能說大乘，十六分中得十二分義，位在初地乃至七地。第九人者，名阿那含，七恒佛所發菩提心，於惡世中能說大乘，十六分中得十四分義，此在第八第九地中。第十人者，名阿羅漢，八恒佛所種諸善根，於惡世中受持讀誦、書寫解說大乘經典、十六分義悉皆具解、位在十地。此等得義深淺之相、如四依章具廣分別。或分十一、地前為一通名信地，地上為十。或分十二，一是外凡、二是內凡，備如上判；地上分十，合為十二。或分十三，善趣為一、種性為二、解行為三，十地為十，合為十三。或分十四，善趣為一、習種為二、性種為三、道種為四，十地為十，合為十四。或分十五，前十四中，分第十地以之為二，所謂法雲及與等覺。十地窮終現與佛齊，故名等覺，未是證同。或復開分為四十一，善趣為一，十住、十行及十迴向，并其十地為四十一。言十住者，如《華嚴》說：一發心住，於大菩提起意趣求。二治地住，善修自利利他之道。三修行住，修護煩惱，護小乘行。四生貴住，聖法中生種性尊貴。五方便住，具足善巧度眾生行。六正心住，得決定智，於佛法中雖聞異說正見不動。七不退住，雖聞異說，正願不動。八童真住，行業清淨，如世童子真淨無染。九法王子住，於佛法王所行住處出生正智，堪能究竟無上菩提。十灌頂住，行修上順，佛智現前。此十習種，如《瓔珞》說。言十行者，如《華嚴》說：一歡喜行，喜心行施，亦令他喜。二饒益行，修治淨戒，饒益自他。三無恚恨行，修忍離瞋。四無盡行，懃修精進，攝善無盡。五離癡亂行，常修定慧，離妄分別。六善現行，觀法實相，般若現前。七無著行，以無著心修起所行。八尊重行，成就種種殊勝善根。九善法行，成就種種化他善法。十真實行，成就第一真實之語，如說能行、如行能說。此十性種，如《瓔珞》說。十迴向者，如《華嚴》說：一者救護一切眾生離眾生相迴向。菩薩修行六波羅蜜攝取眾生，令離一切煩惱業苦，安住菩提，名救眾生。等心救濟，不聞怨親善惡等別，名離眾生相。迴向此善根有所趣向，名救眾生離眾生相迴向。二不壞迴向。於佛菩薩及一切法得不壞信名為不壞，迴向此善根有所趣向名不壞迴向。三等一切佛迴向。經言「菩薩學於過去未來現在一切諸佛所作迴向，名等一切迴向。」四至一切處迴向。菩薩所修一切善根用以迴向，以迴向力令此善根至一切處，譬如實際無所不至，名至一切處。至何等處？所謂至於佛法僧處無盡供養，至一切行處具足修習，至一切果處具足成滿，至一切佛剎處具足莊嚴，至一切眾生處具足攝化，至一切法處具足解知，如是等也。五無盡功德藏迴向。迴己所修無盡功德有所趣向，名無盡功德藏迴向。又復願求諸佛菩薩無盡功德，能成無盡功德善根，亦名無盡功德藏迴向。六隨順一切堅固善根迴向。迴己所修施等善根有所趣向，為佛守護，能成一切堅固善根、堅固願等，名隨順一切堅固善根迴向。七等心隨順一切眾生迴向。菩薩增長一切善根，迴以等益一切眾生，名等心隨順眾生迴向。八如相迴向。菩薩所成種種善根同證一如，迴此善根有所趣向，名如相迴向。又復菩薩迴向之心，依於種種真如門起，是故亦名如相迴向。九無縛無著解脫迴向。於一切法心無執著，名無縛無著。於法自在，稱曰解脫。菩薩不輕一切善根，以無縛無著解脫之心迴彼善法求普賢行，能具普賢一切種德，名無縛無著解脫迴向。十法界無量迴向。菩薩彼習無盡善根，迴之願求法界差別無量功德，名為法界無量迴向。此十道種，如《瓔珞》說。言十地者，一歡喜地。成就無上自利利他，初證聖處，多生歡喜，故名歡喜地。二離垢地。離能起誤心犯戒煩惱垢等，清淨戒具，名離垢地。三名明地。隨聞思修，照法顯現，故名明地。四明炎地。虛妄煩惱薪，智火能燒，故名炎地。五名難勝地。得出世智方便善巧，能度難度，名難勝地。六現前地。波若有聞、大智現前，名現前地。七遠行地。善修無相行功用究竟，能過世間、二乘出世間道，名遠行地。八不動地。報行純熟，無相無間，故曰不動地。九善慧地。無礙力說，成利他行，故名善慧地。十法雲地。得大法身，具足自在，故名法雲地。或復開分為四十二，第十地中別分等覺，通前合為四十二矣。隨別細分亦可無量，通釋如是。次第二門隨別解釋。先解善趣。依《瓔珞經》，善趣位中修十種心，名為十信。一修信心、二精進心、三修念心、四修定心、五修慧心、六修成心、七修捨心、八修護心、九迴向心、十修願心。言信心者，於入解處，淨信在前，一心決定樂欲成就，名修信心。言精進者，聞菩薩藏，精懃修習無間善業，名為精進。言念心者，常修六念，念佛法僧戒施及天，廣釋如上。言修定者，於事於義繫心安住，遠離一切虛偽輕躁憶想分別。言修慧者，謂聞思修，聞菩薩藏思量觀察，知一切法無我無人、自性空寂。言修戒者，受持菩薩清淨律儀，身口意淨，不犯諸過，有犯悔際。言修捨者，不惜身財，所得能捨。言修護者，防護己心不起煩惱。又更分別，有五種護，如《地持》說：一者默護，得俱生智，能疾受法，化度眾生。二者念護，念持於法。三者智護，得堅固智，觀察法義，以默念智離於退分，修勝進分。四息心護，守諸根門。五他護，隨順他心，修如是行，名之為護。言迴向者，所修善根迴向菩提，不願諸有，迴施眾生、不專為己，迴求實際不著名相。言修願者，隨時修習種種淨願，如《華嚴經．淨行品》說，如是等也。此之十種在於信位，助成信行，故《瓔珞經》名為十信。自餘十住、十行、十迴向及與十地，悉如上釋。三乘賢聖，辨之略爾。 > Next, discussing them in terms of retribution. Retribution refers to the fruits of delimited \[saṃsāric existence\] and transformation \[existence\]. Within the fruits of delimited \[existence\], there are both good and bad, among which there is a twofold distinction: First, distinguishing strictly in terms of delimited birth and death. There are two kinds of delimited \[birth and death\]: first, delimited \[existence\] in the bad destinies, meaning the three bad destinies; second, delimited \[existence\] in the good destinies, meaning humans and devas. Delimited \[existence\] in the bad destinies has both the direct (proper) and the residual (habitual). Taking bad karma as the cause and the four ground afflictions as the condition to be born in the three bad destinies is called the direct; taking bad karma as the cause and compassionate vows as the condition to be born in the three bad destinies is explained as the residual. The direct within the bad destinies is experienced by those who are continually submerged prior to the stage of good destinies; it is gradually severed in the good destinies and exhausted at the gotra level. The residual within the bad destinies is gradually eliminated from the gotra onward and is exhausted at the first stage (bhūmi); when this is exhausted at the first stage, one is freed from the fear of the bad destinies. Delimited \[existence\] in the good destinies also has both direct and residual: taking good karma as the cause and the four ground afflictions as the condition to receive a human or deva body is called the direct; taking good karma as the cause and compassionate vows as the condition to receive a human or deva body is explained as the residual. The direct within the good destinies is experienced by ordinary persons outside \[the Path\]; it is gradually severed at the gotra level and exhausted at the first stage; when this is exhausted at the first stage, it is called transcending the three realms. Moreover, the sūtras declare that 'a bodhisattva of the first stage attains twenty-five samādhis and destroys the twenty-five existences,' which also corresponds to this approach. The residual within the good destinies is gradually severed on the stages and exhausted on the eighth stage; because it is not yet completely severed on the seventh stage and below, the Mahāprajñāpāramitopadeśa calls them 'flesh bodies' (māṃsakāya); because it is completely severed on the eighth stage and above, it calls them 'dharma bodies' (dharmakāya). Second, distinguishing comprehensively in terms of delimited and transformation \[existences\]. Broadly distinguishing according to characteristics: in the position of good destinies, one receives a delimited body; for those entering from the Hīnayāna, in the position of good destinies they also receive a transformation \[body\], but because it is minor it is not mentioned. From the gotra onward, one gradually relinquishes the delimited and receives the transformation retribution. From the first stage onward, one gradually relinquishes transformation and attains the retribution of the dharmakāya. The three positions are thus. Or they are divided into four: the Bodhisattvabhūmi explains that the gotra, generating the mind \[for awakening\], and the practice of expedient means are three, which together with the good destinies make four. Furthermore, relying on the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra, five bodhis are expounded; four of these bodhis, belonging to bodhisattvas, can also be divided into four. As for the five bodhis: first, the awakening of generating the mind, which is in the good destinies. The treatise itself explains: 'Generating bodhicitta within the measureless ocean of birth and death is therefore called the awakening of generating the mind.' Second, the awakening of subduing the mind, which refers to cultivating subduing forbearance in the stages of gotra and understanding-practice, and is therefore called subduing the mind. Third, the luminous awakening, which refers to the brightness of prajñā wisdom from the first stage up to the sixth stage, hence called luminous awakening. Fourth, the awakening of transcending and arriving, which refers to departing from all signs and arriving at anutpattika-dharma-kṣānti from the seventh stage onward, hence called transcending and arriving. Fifth, supreme awakening (anuttarabodhi), which refers to the Tathāgata stage, than which nothing further can be added, hence called supreme. This is broadly as stated above. Or they are divided into five: the good destinies make one, understanding and cultivating pure faith, which the Yingluo jing therefore calls the ten faiths. The gotra of practice (ācāra-gotra) makes two, cultivating pure understanding, whence the Avataṃsaka Sūtra says: 'According with the Dharma heard, one immediately opens up understanding on one's own, not awakening through others.' The nature-gotra (prakṛti-gotra) makes three, cultivating and giving rise to correct practice, which the Avataṃsaka Sūtra therefore calls the ten practices. Understanding-practice makes four, also called the gotra of the Path, cultivating the contemplation of suchness. The ten stages make five, also called the noble gotra, consummating real realization. Or they are divided into six: the preceding four are as above, while from the first stage onward one separates the divisions of vision and cultivation, hence there are six kinds. Or they are divided into seven: as expounded in the Bodhisattvabhūmi, the good destinies make one, and the six abidings from the gotra onward make six, combining to make seven. Regarding the six abidings: first, the abiding in the gotra, namely the practice gotra; second, the abiding in understanding-practice; third, the abiding in the pure mind, namely the first stage; fourth, the abiding in the tracks of practice, from the second stage onward; fifth, the abiding in determination, from the eighth stage onward; sixth, the ultimate abiding, namely the tenth stage. The meaning is as explained above. Or they are divided into eight. The eight has two approaches: First, by opening the earlier and combining the latter to explain eight kinds: 1. The practice of initial generation of the mind: first turning one's back on birth and death, and initially generating the mind of the Path. 2. The practice with signs: relying on the preceding generation of the mind, one cultivates and gives rise to the six pāramitās with signs; when cultivating this practice, seeing people cultivate goodness one is joyful, and seeing people commit transgressions one feels aversion. 3. The signless practice: learning to contemplate the principle of emptiness, seeing nothing to be reviled in birth and death, and seeing nothing to be sought in nirvāṇa; when cultivating this practice, seeing people commit transgressions one's heart is not distressed, and seeing people cultivate goodness one also does not eagerly crave it. 4. Expedient practice: although contemplating the principle of emptiness, one continually gathers all practices in accord with sentient beings. These four are within the position of the good destinies. The practice gotra is the fifth, the nature gotra is the sixth, understanding-practice is the seventh, and the noble gotra from the first stage onward is the eighth. By opening the latter and combining the former to explain eight kinds: the good destinies make one, and the seven stages from the gotra onward make seven, which together with the former makes eight. Regarding the seven stages, as explained in the Bodhisattvabhūmi: 1. the stage of gotra; 2. the stage of understanding-practice; 3. the stage of the pure mind; 4. the stage of the tracks of practice; 5. the stage of determination, meaning the eighth stage; 6. the practice of determination, meaning the ninth stage, where relying on the preceding determination one seeks ever-higher advancement, hence called the practice of determination; 7. the ultimate stage, meaning the tenth stage. This meaning is fully and broadly differentiated in the preceding chapter on the Seven Stages. Or they are opened into nine: in the preceding eight, dividing the gotra into two makes nine. Or they are expounded as ten, as explained in the Mahāparinirvāṇa Sūtra: 1. Initial generation of the mind, which begins within the good destinies. 2. Generating bodhicitta before as many Buddhas as the sands of the Hiraṇyavatī River, being able not to slander the true Dharma in an evil age. The Hiraṇyavatī River is one among the four tributaries of the Gaṅgā River. If one generates bodhicitta before as many Buddhas as there are grains of sand in this river, one is only then able not to slander the true Dharma in an evil age. 3. Generating the mind before as many Buddhas as the sands of one Gaṅgā River: taking delight in the true Dharma in an evil age, not slandering it just as before. As for the Gaṅgā River, it is this great river, hence older translations mostly called it 'the River'. If one generates the mind before as many Buddhas as there are grains of sand in this river, one is only then able to take delight in the Mahāyāna in an evil age and hear it without slandering. 4. The fourth person: generating the mind before as many Buddhas as the sands of two Gaṅgā Rivers, being able to take delight in the Mahāyāna and read, recite, accept, and uphold it in an evil age, but not yet able to explain it. 5. The fifth person: generating the mind before as many Buddhas as three Gaṅgā Rivers, taking delight in the Mahāyāna, reading, reciting, accepting, and upholding it in an evil age, and explaining it a little to others, but not yet understanding its profound meaning. 6. The sixth person: generating bodhicitta before as many Buddhas as four Gaṅgā Rivers, taking delight in the Mahāyāna, accepting, upholding, reading, and reciting it, expounding it to others in an evil age, and understanding one part out of sixteen parts of its meaning. Understanding what kind of meaning? As the Mahāparinirvāṇa Sūtra explains, it means understanding Buddha-nature and the eternal presence of the Tathāgata. Why sixteen? In the Great Nirvāṇa, according to the depth of meaning, the Tathāgata divided it into sixteen parts; this sixth person first attains one part. These preceding six persons are all within the good destinies, equally subsumed under the disciples of the four reliances. 7. The seventh person: called an ordinary person possessing the nature of afflictions; generating bodhicitta before as many Buddhas as five Gaṅgā Rivers, able to speak the Mahāyāna in an evil age, and understanding eight parts out of sixteen parts of its meaning; this is in the positions of gotra and understanding-practice. 8. The eighth person: called a srotāpanna and sakṛdāgāmin; generating bodhicitta before as many Buddhas as six Gaṅgā Rivers, able to speak the Mahāyāna in an evil age, and obtaining twelve parts out of sixteen parts of its meaning; the position is from the first stage up to the seventh stage. 9. The ninth person: called an anāgāmin; generating bodhicitta before as many Buddhas as seven Gaṅgā Rivers, able to speak the Mahāyāna in an evil age, and obtaining fourteen parts out of sixteen parts of its meaning; this is in the eighth and ninth stages. 10. The tenth person: called an arhat; planting all good roots before as many Buddhas as eight Gaṅgā Rivers, accepting, upholding, reading, reciting, copying, and explaining the Mahāyāna scriptures in an evil age, fully understanding all sixteen parts of the meaning; the position is in the tenth stage. The characteristics of the depth and shallowness of these attainments of meaning are fully and broadly differentiated in the chapter on the Four Reliances. Or they are divided into eleven: prior to the stages is one, collectively named the stage of faith, and on the stages are ten. Or they are divided into twelve: the first is the external ordinary person and the second is the internal ordinary person, fully categorized as above; dividing into ten on the stages combines to make twelve. Or they are divided into thirteen: the good destinies make one, gotra makes two, understanding-practice makes three, and the ten stages make ten, combining to make thirteen. Or they are divided into fourteen: the good destinies make one, practice-gotra makes two, nature-gotra makes three, path-gotra makes four, and the ten stages make ten, combining to make fourteen. Or they are divided into fifteen: within the preceding fourteen, dividing the tenth stage into two, namely the Dharma Cloud and Equal Awakening. At the consummation of the tenth stage, one manifests equality with the Buddha, hence called Equal Awakening, though it is not yet realization of identity. Or further, opened and divided into forty-one: the good destinies make one, the ten abidings, ten practices, and ten dedications of merit, along with the ten stages, make forty-one. Regarding the ten abidings, as expounded in the Avataṃsaka Sūtra: 1. The abiding of generating the mind: giving rise to the intention to seek great awakening. 2. The abiding of preparing the ground: skillfully cultivating the path of benefiting oneself and others. 3. The abiding of practice: cultivating protection against afflictions and guarding against Hīnayāna practices. 4. The abiding of noble birth: being born into the noble Dharma, with gotra being honorable and noble. 5. The abiding of expedient means: fully possessing skillful practices to liberate sentient beings. 6. The abiding of the correct mind: attaining definitive wisdom, such that hearing divergent teachings regarding the Buddha-Dharma, one's right view remains unmoved. 7. The non-retrogressing abiding: though hearing divergent teachings, one's right vow remains unmoved. 8. The abiding of youthful purity (kumārabhūta): karmic actions are pure, like a worldly youth, truly pure and untainted. 9. The abiding of the prince of the Dharma: giving rise to right wisdom at the place where the King of Dharma walks and abides, capable of consummating supreme awakening. 10. The coronation abiding: practices cultivated accord upwardly, and Buddha wisdom manifests before one. These ten are the practice gotra, as expounded in the Yingluo jing. Regarding the ten practices, as expounded in the Avataṃsaka Sūtra: 1. The joyful practice: practicing giving with a joyful mind, also making others rejoice. 2. The beneficial practice: cultivating and regulating pure precepts, benefiting oneself and others. 3. The practice free from anger and resentment: cultivating patience and relinquishing anger. 4. The inexhaustible practice: diligently cultivating vigorous energy, gathering good inexhaustibly. 5. The practice free from confusion and distraction: constantly cultivating samādhi and prajñā, leaving behind deluded conceptualizations. 6. The skillfully manifesting practice: contemplating the real mark of dharmas, prajñā manifests before one. 7. The unattached practice: cultivating and giving rise to practices with an unattached mind. 8. The esteemed practice: accomplishing various superior good roots. 9. The good dharma practice: accomplishing various good dharmas that transform others. 10. The true and actual practice: accomplishing the foremost true words, able to practice what one preaches and preach what one practices. These ten are the nature gotra, as expounded in the Yingluo jing. Regarding the ten dedications of merit, as expounded in the Avataṃsaka Sūtra: 1. The dedication of merit that rescues and protects all sentient beings while remaining free from the mark of sentient beings: the bodhisattva cultivates the six pāramitās to gather sentient beings, leading them to leave behind all affliction, karma, and suffering, and settle in bodhi, which is called rescuing sentient beings. Rescuing them with an equal mind, without perceiving distinctions between enemies, friends, good, or evil, is called leaving behind the mark of sentient beings. Dedicating these good roots toward an aim is called the dedication of merit that rescues sentient beings while remaining free from the mark of sentient beings. 2. The indestructible dedication of merit: attaining indestructible faith in the Buddhas, bodhisattvas, and all dharmas is called indestructible; dedicating these good roots toward an aim is called the indestructible dedication of merit. 3. The dedication of merit equal to all Buddhas: the sūtra states: 'A bodhisattva emulating the dedications of merit performed by all Buddhas of the past, future, and present is called equal to all dedications of merit.' 4. The dedication of merit reaching all places: all good roots cultivated by the bodhisattva are used for dedication; through the power of dedication, these good roots are caused to reach all places, just as the bhūtakoṭi leaves nowhere unreached, hence called reaching all places. Reaching what places? Namely, reaching the places of the Buddha, Dharma, and Saṅgha to offer inexhaustible veneration; reaching the places of all practices to fully cultivate them; reaching the places of all fruits to fully consummate them; reaching the places of all Buddha lands to fully adorn them; reaching the places of all sentient beings to fully gather and transform them; reaching the places of all dharmas to fully understand and know them; and so forth. 5. The dedication of merit as an inexhaustible treasury of merit: dedicating the inexhaustible merit one has cultivated toward an aim is called the dedication of merit as an inexhaustible treasury of merit. Furthermore, aspiring to and seeking the inexhaustible merit of the Buddhas and bodhisattvas, able to accomplish good roots of inexhaustible merit, is also called the dedication of merit as an inexhaustible treasury of merit. 6. The dedication of merit according with all steadfast good roots: dedicating the good roots of giving and so forth that one has cultivated toward an aim, being guarded by the Buddhas, and able to accomplish all steadfast good roots and steadfast vows, is called the dedication of merit according with all steadfast good roots. 7. The dedication of merit according with all sentient beings with an equal mind: the bodhisattva increases all good roots and dedicates them to equally benefit all sentient beings, called the dedication of merit according with sentient beings with an equal mind. 8. The dedication of merit with the mark of suchness: the various good roots accomplished by the bodhisattva equally realize the one suchness; dedicating these good roots toward an aim is called the dedication of merit with the mark of suchness. Furthermore, the bodhisattva's mind of dedication arises based on various gates of tathatā, and is therefore also called the dedication of merit with the mark of suchness. 9. The unbonded and unattached liberating dedication of merit: having no grasping in mind regarding all dharmas is called unbonded and unattached. Being sovereign over dharmas is called liberation. The bodhisattva does not slight any good roots, and with an unbonded, unattached, and liberating mind dedicates those good dharmas to seek the practice of Samantabhadra, able to fully possess all varieties of virtue of Samantabhadra, which is called the unbonded and unattached liberating dedication of merit. 10. The dedication of merit measureless as the dharmadhātu: the bodhisattva cultivates inexhaustible good roots and dedicates them, aspiring to seek the measureless differentiated merits of the dharmadhātu, which is called the dedication of merit measureless as the dharmadhātu. These ten are the path-gotra, as expounded in the Yingluo jing. Regarding the ten stages: 1. The Joyful Stage: accomplishing supreme self-benefit and benefit for others, initially realizing the noble state and giving rise to great joy, hence called the Joyful Stage. 2. The Free from Defilement Stage: leaving behind defilements of affliction and so forth that give rise to mistaken thoughts and transgressions of the precepts, fully possessing pure precepts, hence called the Free from Defilement Stage. 3. The Luminous Stage: in accord with hearing, reflecting, and cultivating, illuminating dharmas and making them apparent, hence called the Luminous Stage. 4. The Blazing Stage: the fire of wisdom can burn away the fuel of false afflictions, hence called the Blazing Stage. 5. The Difficult to Conquer Stage: attaining supramundane wisdom and skillful means, able to liberate those difficult to liberate, hence called the Difficult to Conquer Stage. 6. The Presenting Stage: prajñā is heard and great wisdom manifests before one, hence called the Presenting Stage. 7. The Far-Reaching Stage: skillfully cultivating signless practice with effort brought to completion, able to surpass mundane paths and the supramundane paths of the two vehicles, hence called the Far-Reaching Stage. 8. The Immovable Stage: retribution practices are fully mature, signless and uninterrupted, hence called the Immovable Stage. 9. The Good Wisdom Stage: teaching with unobstructed power and accomplishing practices that benefit others, hence called the Good Wisdom Stage. 10. The Dharma Cloud Stage: attaining the great dharmakāya and fully possessing sovereignty, hence called the Dharma Cloud Stage. Or they are opened into forty-two: within the tenth stage, separately distinguishing Equal Awakening, which combined with the preceding makes forty-two. Subdivided finely, they could also be measureless; the general explanation is thus. Next, the second section explains them individually. First, explaining the good destinies: relying on the Yingluo jing, in the stage of good destinies one cultivates ten kinds of minds, called the ten faiths: 1. the mind of cultivating faith; 2. the mind of energy; 3. the mind of cultivating mindfulness; 4. the mind of cultivating samādhi; 5. the mind of cultivating wisdom; 6. the mind of cultivating precepts; 7. the mind of cultivating renunciation; 8. the mind of cultivating protection; 9. the mind of dedication of merit; 10. the mind of cultivating vows. Regarding the mind of faith: at the place of entering understanding, pure faith comes first, single-mindedly determined, delighting in attainment, which is called cultivating the mind of faith. Regarding energy: hearing the bodhisattva canon, one diligently cultivates uninterrupted good karma, which is called energy. Regarding the mind of mindfulness: constantly cultivating the six recollections—recollecting the Buddha, Dharma, Saṅgha, precepts, giving, and devas, broadly explained as above. Regarding cultivating samādhi: binding the mind and abiding stably in phenomenal things and their principles, staying far away from all falsity, frivolity, recollections, and conceptualizations. Regarding cultivating wisdom: meaning hearing, reflecting, and cultivating; hearing the bodhisattva canon, considering and observing it, knowing all dharmas are without self, without person, and intrinsically empty and tranquil. Regarding cultivating precepts: receiving and upholding the pure saṃvara of the bodhisattva, with body, speech, and mind pure, committing no faults, and repenting immediately upon transgression. Regarding cultivating renunciation: not begrudging body or wealth, able to give away whatever is obtained. Regarding cultivating protection: guarding one's mind so that afflictions do not arise. Furthermore, there are five kinds of protection, as expounded in the Bodhisattvabhūmi: first, silent protection, attaining innate wisdom, able to quickly receive the Dharma and transform sentient beings; second, protection through mindfulness, mindfully upholding the Dharma; third, protection through wisdom, attaining firm wisdom to observe the Dharma and its meaning, through silence, mindfulness, and wisdom leaving behind factors of retrogression and cultivating factors of superior progress; fourth, protection by calming the mind, guarding the gates of the faculties; fifth, protection of others, according with the minds of others and cultivating such practices, which is called protection. Regarding dedication of merit: dedicating the good roots cultivated toward bodhi, not wishing for realms of existence, dedicating them as gifts to sentient beings rather than exclusively for oneself, and dedicating them to seek the bhūtakoṭi without clinging to names and signs. Regarding cultivating vows: continually cultivating various pure vows, as expounded in the Avataṃsaka Sūtra's 'Chapter on Pure Conduct', and so forth. These ten kinds are in the stage of faith, assisting in accomplishing the practices of faith, hence the Yingluo jing calls them the ten faiths. The remaining ten abidings, ten practices, ten dedications of merit, and the ten stages are all as explained above. The worthies and nobles of the three vehicles are briefly distinguished in this way. > — English (machine translation) (machine translation) - [Previous: 17.54](https://indike.org/pramana/in.bauddha.taisho.1851.17.54) - [Next: 17.56](https://indike.org/pramana/in.bauddha.taisho.1851.17.56) - [Up: 17](https://indike.org/pramana/in.bauddha.taisho.1851.17) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1851~en-mt.17.55) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1851.17.55](https://indike.org/pramana/in.bauddha.taisho.1851.17.55) · Pramāṇa