[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) › [華嚴一乘教義分齊章](https://indike.org/pramana/in.bauddha.taisho.1866) › 2.30 # 華嚴一乘教義分齊章 2.30 華嚴一乘教義分齊章 2.30 - **Language:** Classical Chinese ### [2.30](https://indike.org/pramana/in.bauddha.taisho.1866.2.30) 若依終教，亦說菩薩十地差別，亦不以見修等名說。又於地前但有三賢，以信但是行，非是位故，未得不退故。《本業經》云「未上住前有此十心，不云位也。」又云「始從凡夫地，值佛菩薩正教法中起一念信，發菩提心，是人爾時名為住前信相菩薩，亦名假名菩薩、名字菩薩。其人略修行十心，謂信進等。」廣如彼說。又《仁王經》云「習忍已前，行十善菩薩有進有退，猶如輕毛，隨風東西」等。在此修行經十千劫，入十住位，方得不退故。十住初即不退墮下二乘地，況諸惡趣及凡地耶？設《本業經》說十住第六心有退者，《起信論》中釋彼文為示現退也，為慢緩者策勵其心故，而實菩薩入發心住，即得不退也。 > If relying on the final teaching, it also explains the distinctions of the bodhisattva's ten stages, yet does not explain them using names such as seeing and cultivation. Furthermore, prior to the stages there are only the three ranks of the worthy, because faith is merely practice and not a stage, as non-retrogression has not yet been attained. The Benye jing says: "Before ascending to the abodes there are these ten minds; it does not say they are stages." It also says: "Starting from the ordinary person's stage, encountering the correct teaching of the buddhas and bodhisattvas, one gives rise to a single thought of faith and generates the bodhi mind; at that time this person is called a bodhisattva with the characteristics of faith prior to the abodes, also called a bodhisattva in provisional designation, or a nominal bodhisattva. That person briefly cultivates the ten minds, namely faith, vigor, and so forth," as fully explained therein. Furthermore, the Renwang jing says: "Prior to practice-patience, a bodhisattva practicing the ten virtues has progress and retrogression, just like a light feather following the wind east or west," and so forth. Practicing here for ten thousand eons, one enters the stage of the ten abodes, and only then attains non-retrogression. At the beginning of the ten abodes, one already does not retrogress and fall into the lower stages of the two vehicles, much less the miserable destinies and the ordinary person's stage. Even if the Benye jing says that at the sixth mind of the ten abodes there is retrogression, the Awakening of Faith explains that passage as a manifestation of retrogression, in order to spur on the minds of the remiss, whereas in reality, once a bodhisattva enters the abode of generating the mind, they immediately attain non-retrogression. > — English (machine translation) (machine translation) - [Previous: 2.29](https://indike.org/pramana/in.bauddha.taisho.1866.2.29) - [Next: 2.31](https://indike.org/pramana/in.bauddha.taisho.1866.2.31) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1866.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1866~en-mt.2.30) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1866.2.30](https://indike.org/pramana/in.bauddha.taisho.1866.2.30) · Pramāṇa