大乘入道次第 1.7

1.7

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.'