[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) › [大乘入道次第](https://indike.org/pramana/in.bauddha.taisho.1864) › 1.3 # 大乘入道次第 1.3 大乘入道次第 1.3 - **Language:** Classical Chinese ### [1.3](https://indike.org/pramana/in.bauddha.taisho.1864.1.3) 夫欲趣求大菩提者，當知二事：一行位修斷，二所求菩提。初復分二：一列位，次明修斷。位次復三：第一列名，第二釋名，第三出體。初中復二：初總，後別。總者，今依《唯識》、《雜集》等論，略開五位：一資糧位、二加行位、三通達、四修習位、五究竟位。初四是因，後一是果。次列別名，初資糧位，有三十心：所謂十住、十行、十迴向。言十住者：一發心住、二治地住、三修行住、四生貴住、五方便住、六正心住、七不退住、八童真住、九法王子住、十灌頂住。言十行者：一歡喜行、二饒益行、三無恚行、四無盡行、五離癡亂行、六善現行、七無著行、八尊重行、九善法行、十真實行。言十迴向者：一救護眾生離眾生相迴向、二不壞迴向、三等諸佛迴向、四至一切處迴向、五無盡功德藏迴向、六隨順一切堅固善根迴向、七等心隨順一切眾生迴向、八如相迴向、九無縛無著解脫心迴向、十法界無量迴向。二加行位中復有四位：一𤏙位、二頂位、三忍位、四世第一法位。三通達位中復有二種：一真見道、二相見道。四修習位中復有十位：一極喜地、二離垢地、三發光地、四焰慧地、五難勝地、六現前地、七遠行地、八不動地、九善慧地、十法雲地。其究竟位，辨如果中。始從資糧，終盡法雲，經三大劫：其初資糧、加行二位，是初大劫；從通達位至七地終，是第二劫；從第八地，盡第十地，是第三劫。時畢三祇，行備四位，方登究竟菩提果矣。 > Those who wish to strive toward mahābodhi must understand two matters: first, the practice and abandoning across the stages; second, the bodhi that is sought. The first again has two parts: first, enumerating the stages; next, clarifying practice and abandoning. The order of the stages again has three parts: first, enumerating their names; second, explaining their names; third, identifying their essence. Within the first, there are again two parts: first, the general; and later, the specific. Regarding the general, now relying on treatises such as the Cheng weishi lun and the Saṃgītiparyāya, we briefly open five stages: first, the stage of provisioning; second, the stage of preparatory application; third, \[the stage of\] penetration; fourth, the stage of cultivation; and fifth, the ultimate stage. The first four are the cause, and the latter one is the fruit. Next, we enumerate the specific names. First, the stage of provisioning has thirty minds: namely, the ten abodes, the ten practices, and the ten dedications of merit. As for the ten abodes: first, the abode of initial resolve; second, the abode of preparing the ground; third, the abode of cultivation; fourth, the abode of noble birth; fifth, the abode of skillful means; sixth, the abode of the upright mind; seventh, the abode of non-retrogression; eighth, the abode of youthfulness; ninth, the abode of the prince of the Dharma; and tenth, the abode of consecration. As for the ten practices: first, the practice of joy; second, the practice of beneficial welfare; third, the practice of non-anger; fourth, the practice of inexhaustibility; fifth, the practice of freedom from delusion and confusion; sixth, the practice of skillful manifestation; seventh, the practice of non-attachment; eighth, the practice of reverence; ninth, the practice of wholesome dharmas; and tenth, the practice of reality. As for the ten dedications of merit: first, the dedication of rescuing and protecting sentient beings while being free from the characteristic of sentient beings; second, the indestructible dedication; third, the dedication equal to all buddhas; fourth, the dedication reaching all places; fifth, the dedication of the inexhaustible treasury of merit; sixth, the dedication of according with all firm wholesome roots; seventh, the dedication of according with all sentient beings with an equal mind; eighth, the dedication according with the mark of suchness; ninth, the dedication with a liberated mind unbound and unattached; and tenth, the immeasurable dedication to the dharmadhātu. Within the second, the stage of preparatory application, there are again four stages: first, the stage of heat; second, the stage of summit; third, the stage of patience; and fourth, the stage of the supreme worldly dharmas. Within the third, the stage of penetration, there are again two kinds: first, the actual path of seeing; and second, the mimetic path of seeing. Within the fourth, the stage of cultivation, there are again ten stages: first, the pramuditā-bhūmi; second, the vimalā-bhūmi; third, the prabhākarī-bhūmi; fourth, the arciṣmatī-bhūmi; fifth, the sudurjayā-bhūmi; sixth, the abhimukhī-bhūmi; seventh, the dūraṅgamā-bhūmi; eighth, the acala-bhūmi; ninth, the sādhumatī-bhūmi; and tenth, the dharmameghā-bhūmi. Its ultimate stage will be explained as in the fruit. Beginning from provisioning and ending with the exhaust of the dharmameghā, three great eons elapse: its initial two stages, provisioning and preparatory application, are the first great eon; from the stage of penetration up to the end of the seventh ground is the second eon; from the eighth ground through the tenth ground is the third eon. When the time of the three asaṃkhyeya \[eons\] is completed and the practices of the four stages are fully equipped, only then does one ascend to the fruit of ultimate bodhi. > — English (machine translation) (machine translation) - [Previous: 1.2](https://indike.org/pramana/in.bauddha.taisho.1864.1.2) - [Next: 1.4](https://indike.org/pramana/in.bauddha.taisho.1864.1.4) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1864.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1864~en-mt.1.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1864.1.3](https://indike.org/pramana/in.bauddha.taisho.1864.1.3) · Pramāṇa