大乘入道次第 1.7

1.7

第四，修習位者，亦開二種：一、釋總名。此位菩薩而更進修無分別智，斷所餘障，故名修習。《唯識》等云：為斷餘障，證得轉依，復數修習無分別智。是以此位名修習也。二、顯別名。又分為二：初釋總地名，後解十別號。此修習位能為依持生長之義，故名為地。《唯識》等云：與所修行為勝依持，令得生長，故名為地。十別號者，一、此地菩薩始入於聖，證二空理，能利自他，所以大喜。是故此地名極喜地。故《瑜伽》等云：得未曾得出世間心，具證二空，能益自他，生大歡喜。二、此地菩薩具清淨戒，棄破戒惑。破戒惑法，染污行人，名之為垢。此地能捨，名離垢地。故《瑜伽》等云：遠離一切微細犯戒。三、此地菩薩，由得勝定及殊妙教四種總持，以此為因，能起三慧。三慧而能照法顯現，名之為光。此地定等能起慧光，所以此地名發光地。故《瑜伽》等云：能為無量智光依止。四、此地菩薩妙慧殊勝，能斷煩惱，如火焚薪，是故此地名焰慧地。故《瑜伽》等云：燒諸煩惱，智如火焰。五、此地菩薩，能令俗諦有分別智而與真諦無分別智同時俱起。以互違法令不相違，一時並生，故名難也。前之四地而未能得，今乃得之，故稱為勝，勝前地也。是以此地名難勝地。故《瑜伽》等云：方便修習最極艱難，方得自在。六、此地菩薩能起勝智，觀十二緣，不作染淨二差別行。有此勝智現生起故，所以此地名現前地。故《瑜伽》等云：觀察諸行，又於無相多修作意，方現在前。七、此地菩薩唯修無相，不起功用。功用之行創絕斯地，是以此地無相之行逾於二乘、世間等行。故此名遠行地也。故《瑜伽》等云：能遠證入無缺無間、無相作意。八、此地菩薩妙無相智，不被一切有相功用及諸煩惱而能鼓擊，所以此地名為不動。故《瑜伽》等云：不為現行煩惱所動。九、此地菩薩得勝妙智，能善說法以利含識，故此地名為善慧地也。故《瑜伽》等云：說法自在，獲得無量廣大智慧。十、此地菩薩而有勝智，能藏眾德、能斷諸障、能遍法身，義同於雲，能蔽於空而含於水，是以此地名法雲地。故《瑜伽》等云：麁重之體廣如虛空，法身圓滿譬如大雲，皆能遍覆。

Fourth, the stage of cultivation is also divided into two: First, explaining the general name. At this stage, the bodhisattva further cultivates non-conceptual wisdom and severs the remaining obstacles; hence it is called cultivation. The Cheng weishi lun and other texts state: 'In order to sever the remaining obstacles and realize the basis-transformation, one repeatedly cultivates non-conceptual wisdom.' Therefore, this stage is named cultivation. Second, showing the specific names. This is again divided into two: first explaining the general name 'ground' (bhūmi), and next explaining the ten specific titles. This stage of cultivation has the sense of providing support and fostering growth; hence it is called a ground. The Cheng weishi lun and other texts state: 'It provides a supreme support for the practices being cultivated and causes them to grow; hence it is called a ground.' As for the ten specific titles: First, at this ground the bodhisattva initially enters the noble rank and realizes the principle of the two emptinesses, being able to benefit self and others, and therefore experiences great joy. For this reason, this ground is named pramuditā-bhūmi (ground of extreme joy). Thus the Yogācārabhūmi-śāstra and other texts state: 'Having attained the supramundane mind never attained before, fully realizing the two emptinesses, and being able to benefit self and others, great joy arises.' Second, at this ground the bodhisattva possesses pure morality and abandons the defilements of breaking precepts. The defilements of breaking precepts defile the practitioner and are termed 'stains'. Since this ground can abandon them, it is named vimalā-bhūmi (ground free from stains). Thus the Yogācārabhūmi-śāstra and other texts state: 'One is far removed from all subtle infractions of the precepts.' Third, at this ground, by virtue of attaining superior concentrations and the four kinds of dhāraṇī of the wondrous teaching, the bodhisattva takes these as causes able to give rise to the three wisdoms. The three wisdoms can illuminate phenomena and make them manifest, which is termed 'light'. Because the concentrations and other qualities of this ground can produce the light of wisdom, this ground is named prabhākarī-bhūmi (ground of emitting light). Thus the Yogācārabhūmi-śāstra and other texts state: 'It can serve as the support for immeasurable light of wisdom.' Fourth, at this ground the bodhisattva's wondrous wisdom is eminent and can burn away afflictions just as fire consumes firewood; therefore this ground is named arciṣmatī-bhūmi (ground of blazing wisdom). Thus the Yogācārabhūmi-śāstra and other texts state: 'Burning away all afflictions, wisdom is like a blaze of fire.' Fifth, at this ground the bodhisattva can cause the conceptual wisdom of conventional truth and the non-conceptual wisdom of ultimate truth to arise simultaneously together. Making mutually conflicting dharmas not conflict and arise concurrently at one time is therefore called 'difficult'. Having been unable to achieve this in the previous four grounds, one achieves it now; hence it is called 'surpassing', surpassing the preceding grounds. Therefore this ground is named sudurjayā-bhūmi (ground difficult to conquer). Thus the Yogācārabhūmi-śāstra and other texts state: 'Cultivating skillful means with the utmost difficulty, one only then attains mastery.' Sixth, at this ground the bodhisattva can give rise to superior wisdom, contemplating the twelve links of dependent origination without making any distinction of defilement or purity. Because such superior wisdom arises and becomes present, this ground is named abhimukhī-bhūmi (ground of direct presence). Thus the Yogācārabhūmi-śāstra and other texts state: 'Contemplating all conditioned phenomena and repeatedly cultivating mental application on the signless, it only then becomes directly present.' Seventh, at this ground the bodhisattva cultivates only the signless without giving rise to effort. Effortful practice is first cut off at this ground; therefore, the signless practice of this ground surpasses the practices of the two vehicles, the world, and so on. Hence it is named dūraṅgamā-bhūmi (far-reaching ground). Thus the Yogācārabhūmi-śāstra and other texts state: 'One is able to distantly realize and enter unbroken, uninterrupted signless mental application.' Eighth, at this ground the bodhisattva's wondrous signless wisdom cannot be disturbed by any sign-bearing effort or any afflictions; therefore, this ground is named acala-bhūmi (immovable ground). Thus the Yogācārabhūmi-śāstra and other texts state: 'It is not moved by active afflictions.' Ninth, at this ground the bodhisattva attains superior, wondrous wisdom and is able to skillfully preach the Dharma to benefit sentient beings; hence this ground is named sādhumatī-bhūmi (ground of excellent wisdom). Thus the Yogācārabhūmi-śāstra and other texts state: 'Possessing mastery in preaching the Dharma, one attains immeasurable, vast wisdom.' Tenth, at this ground the bodhisattva possesses superior wisdom that can store all virtues, can sever all obstacles, and can pervade the dharmakāya; its meaning is identical to a cloud, which can cover the sky and hold water. Therefore this ground is named dharmameghā-bhūmi (ground of the Dharma cloud). Thus the Yogācārabhūmi-śāstra and other texts state: 'The entity of coarse heaviness is as vast as empty space, while the dharmakāya is complete like a great cloud, capable of completely covering everything.'