華嚴經內章門等雜孔目章 3.4

3.4

十地者，一歡喜地、二離垢地、三明焰地、四燒然地、五難勝地、六現前地、七遠行地、八不動地、九善慧地、十法雲地。生成佛智住持故名地，地者位也。今十地者，攝佛因位，一乘、三乘、聲聞、人天等竝在其中，為五乘人所觀。普賢證位，佛果攝用，無礙自在，一切皆盡。何以故？十地之法，攝眾生中最初門故。地法甚深最難了別，略約五乘分別分齊。言五乘者，人天等為一，謂人天乘；聲聞緣覺共為一，謂為小乘；漸教所為為一，謂漸悟乘；頓教所為為一，謂頓悟乘；一乘為一，謂究竟乘。就初人天，有三種成佛：一佛為救三惡道，現身異彼，三惡道外即成佛身，如佛現黑象脚等；二為引人趣，現在佛身，如佛為提謂長者現樹神身等；三為引人天，為現其聖身，如人天等知佛是聖而興供養，成世間福者是。二就二乘中有其七義：一約地，謂三界九地十地十一地等外，即成其佛；二約位，見修已外即成其佛；三者約行，離學已外無學身中即現成佛；四約菩薩行，三十三心外即成其佛；五者約時，小乘六十劫成三僧祇外即成其佛；六者約生死，最後分段身上即成其佛；七者依小乘十二住，第十二最上阿羅漢住則同是佛。三者約初迴心教門，有其八義：一約地位，謂乾慧地等十地，第十地中即成佛。所以同十地成佛者，為佛下同因位，故作此說。二約三界九地，十一地等已外即成其佛。三約位，見修已外即成其佛。四約行，學位已外同無學羅漢位即成其佛。五約時，依大乘，三僧祇外即成其佛。六約菩薩行，三十三心外即成其佛。七約無分別，空理一念即成其佛。八約生死，最後分段身上即成其佛。此約化身。若約報，分段身後即成其佛。又約初教直進位，有其七門：一約位，從十信位等，乃至從歡喜地等，滿足十地已外即成其佛。此由佛境界分段身，非同菩薩地分段身故。二復約位，從歡喜地盡第九地，於第十地即不退成其佛。此亦為對聲聞下位，於下身中成佛故，故作此說。三約理，謂真如無分別空，一念即成其佛。四約十地後一念證果即成其佛。五約時，大乘三僧祇後即成其佛。六約行，究竟無學即成其佛。七約大乘十二住，於第十二最上菩薩住後即成其佛。又約大乘終教，有其十門：一者約位，從十信行乃至歡喜等，十地滿後即成其佛。二者從歡喜等初地，至盡第九地，於第十地中即成其佛，如《梵網經》所說者是。此為對聲聞，現凡身上得於果證，故作此說。此當變化成，非當實成。三者約位，從初歡喜地至第三地，是世間法，相同三界。第四地已去至第七地，相同無流。於世間身中，得彼三乘無流德，名為出世。第八地已去至第十地，名出出世，即得成佛。第八地成法身，第九地成應身，第十地成化身，此為於十地中別地相故作是說。四者一念成佛，約無分別真如故作此說。第五約證以明一念成佛，於初地中一念證故。六於十地後一念證果，名一念成佛。上諸一念者，所謂無念也。七約時者，謂大乘三僧祇後即是佛。八約行，金剛心後得一切智智即是佛。九約生死，滅七種生死後即是其佛。十者依《大乘同性經》，有三種十地：聲聞十地、緣覺十地、佛十地，為招引小乘同於大乘終教之義，故作此說。其十地名等，具如疏說。又有差別十地相，廣如梁本《攝論．修時章》釋。第四約頓教明者，唯有一門，所謂無相。何以故？由成一行三昧故、乘彼一味真如所成故，不可說有諸異相門。成佛亦如此，一切俱離，是名佛也。第五約一乘義者，十信終心，乃至十解位、十行、十迴向、十地、佛地，一切皆成佛。又在第十地亦別成佛，如法寶周羅善知識中說。何以故？一乘之義，為引三乘及小乘等，同於下位及下身中，得成佛故。又於八地已上即成其佛，如於此位成無礙佛，一切身故。此據別教言。若據同教說，即攝前四乘所明道理，一切皆是一乘之義。文雖是同，而義皆別。如此等法差別相者，為護十地故，隨方便門作種種說，令諸眾生於十地中離增上慢。又依六相，總別義即是一乘，隨相別布義即是三乘，此約教分說。其實一乘十地之法，盡其三世已通究竟，此據證說。餘義如別章。

The ten grounds are: first, the Ground of Joy; second, the Ground of Freedom from Defilement; third, the Ground of Luminous Radiance; fourth, the Ground of Blazing Radiance; fifth, the Ground Difficult to Conquer; sixth, the Ground of Manifestation; seventh, the Ground of Far-Reaching Practice; eighth, the Ground of Immovability; ninth, the Ground of Good Intelligence; tenth, the Ground of the Cloud of Dharma. Because they generate and support the Buddha's wisdom, they are called grounds; 'ground' means a stage. Now, these ten grounds subsume the Buddha's causal stage; the Ekayāna, Triyāna, śrāvakas, humans, and devas are all included within them, and they are contemplated by the people of the five vehicles. The stage of Samantabhadra's realization subsumes and employs the Buddha fruit, unimpeded and sovereign, exhausting all without exception. Why is this? Because the Dharma of the ten grounds is the very first gateway among those that gather sentient beings. The Dharma of the grounds is extremely profound and most difficult to discern; it is briefly distinguished in its demarcation according to the five vehicles. As for the five vehicles: humans, devas, and so forth form one, called the vehicle of humans and devas; śrāvakas and pratyekabuddhas together form one, called the Hīnayāna; that for which the gradual teaching is intended forms one, called the vehicle of gradual enlightenment; that for which the sudden teaching is intended forms one, called the vehicle of sudden enlightenment; and the Ekayāna forms one, called the ultimate vehicle. Regarding the first, humans and devas, there are three ways of attaining buddhahood: first, to rescue those in the three miserable destinies, the Buddha manifests a body distinct from them, and outside of the three miserable destinies he immediately attains the Buddha-body, as when the Buddha manifests the foot of a black elephant, and so forth; second, to guide those in the human destiny, he presents himself in the body of a Buddha, as when the Buddha manifested the body of a tree spirit for the elder Trapuṣa; third, to guide humans and devas, he manifests his noble body for them, as when humans, devas, and others recognize that the Buddha is a noble one and make offerings, thereby accomplishing mundane merit. Second, regarding the two vehicles, there are seven meanings: first, in terms of grounds, outside of the nine grounds, ten grounds, eleven grounds, and so forth of the three realms, one immediately attains buddhahood; second, in terms of stages, outside of vision and cultivation, one immediately attains buddhahood; third, in terms of practice, departing from the stage of training, one immediately manifests buddhahood within the body of no-training; fourth, in terms of bodhisattva practices, outside of the thirty-three minds, one immediately attains buddhahood; fifth, in terms of time, outside of the sixty kalpas or three asaṃkhyeyas of the Hīnayāna, one immediately attains buddhahood; sixth, in terms of saṃsāra, upon the final body of samsaric death in portions, one immediately attains buddhahood; seventh, relying on the twelve abodes of the Hīnayāna, the twelfth, the supreme arhat abode, is identical to buddhahood. Third, regarding the teaching gate of initial turning of the mind, there are eight meanings: first, in terms of ground stages, in the ten grounds such as the ground of dry wisdom, one immediately attains buddhahood in the tenth ground—the reason it is said that one attains buddhahood equally in the ten grounds is that the Buddha descends to conform with the causal stages, which is why this is stated; second, in terms of the nine grounds of the three realms, outside of the eleventh ground and so on, one immediately attains buddhahood; third, in terms of stages, outside of vision and cultivation, one immediately attains buddhahood; fourth, in terms of practice, outside of the stage of training, identical to the non-training arhat stage, one immediately attains buddhahood; fifth, in terms of time, relying on the Mahāyāna, outside of the three asaṃkhyeyas, one immediately attains buddhahood; sixth, in terms of bodhisattva practice, outside of the thirty-three minds, one immediately attains buddhahood; seventh, in terms of non-discrimination, in a single thought of the principle of emptiness, one immediately attains buddhahood; eighth, in terms of saṃsāra, upon the final body of samsaric death in portions, one immediately attains buddhahood—this refers to the transformation body; if spoken of in terms of the recompense body, after the body of samsaric death in portions, one immediately attains buddhahood. Furthermore, regarding the direct progress stages of the initial teaching, there are seven gates: first, in terms of stages, from the stages of the ten faiths and so on up to the Ground of Joy and so on, after fulfilling the ten grounds, one immediately attains buddhahood—this is because the body of samsaric death in portions of the Buddha's realm is not the same as the body of samsaric death in portions of the bodhisattva grounds; second, also in terms of stages, from the Ground of Joy through the end of the ninth ground, in the tenth ground one immediately attains buddhahood without regress—this is also spoken of to address the lower stages of śrāvakas, attaining buddhahood in a lower body, which is why this is stated; third, in terms of principle, in a single thought of the non-discriminating emptiness of tathatā, one immediately attains buddhahood; fourth, in terms of a single thought realizing the fruit after the ten grounds, one immediately attains buddhahood; fifth, in terms of time, after the three asaṃkhyeyas of the Mahāyāna, one immediately attains buddhahood; sixth, in terms of practice, upon the ultimate non-training, one immediately attains buddhahood; seventh, in terms of the twelve abodes of the Mahāyāna, after the twelfth supreme bodhisattva abode, one immediately attains buddhahood. Furthermore, regarding the final teaching of the Mahāyāna, there are ten gates: first, in terms of stages, from the practices of the ten faiths up to the Ground of Joy and so forth, after the fulfillment of the ten grounds, one immediately attains buddhahood; second, from the first ground, the Ground of Joy and so forth, through the end of the ninth ground, in the tenth ground one immediately attains buddhahood, as is taught in the Brahmajāla Sūtra—this is spoken of in response to śrāvakas, realizing the fruit upon the body of an ordinary person, and this corresponds to attainment by manifestation, not actual attainment; third, in terms of stages, from the initial Ground of Joy to the third ground, these are mundane dharmas, sharing marks with the three realms; from the fourth ground onward to the seventh ground, they share marks with the outflow-free; attaining those outflow-free virtues of the three vehicles within a mundane body is called supramundane; from the eighth ground onward to the tenth ground is called trans-supramundane, and one immediately attains buddhahood—in the eighth ground one accomplishes the dharmakāya, in the ninth ground one accomplishes the saṃbhogakāya, and in the tenth ground one accomplishes the nirmāṇakāya; this is stated to distinguish the marks of the grounds among the ten grounds; fourth, attaining buddhahood in a single thought is stated in terms of non-discriminating tathatā; fifth, clarifying attaining buddhahood in a single thought in terms of realization, because of realizing in a single thought in the first ground; sixth, realizing the fruit in a single thought after the ten grounds is called attaining buddhahood in a single thought—all the above mentions of 'a single thought' mean no-thought; seventh, in terms of time, after the three asaṃkhyeyas of the Mahāyāna, one is a Buddha; eighth, in terms of practice, after the vajra-like mind, obtaining the omniscient cognition is being a Buddha; ninth, in terms of saṃsāra, after extinguishing the seven kinds of saṃsāra, one is a Buddha; tenth, relying on the *Mahāyāna-samāna-svabhāva-sūtra*, there are three kinds of ten grounds: the ten grounds of śrāvakas, the ten grounds of pratyekabuddhas, and the ten grounds of buddhas—this is stated to attract the Hīnayāna into conformity with the meaning of the final teaching of the Mahāyāna; the names of those ten grounds, and so forth, are fully as stated in the commentary. Furthermore, the differentiated marks of the ten grounds are extensively explained as in the 'Chapter on the Time of Cultivation' in the Liang translation of the *Mahāyānasaṃgraha*. Fourth, clarifying in terms of the sudden teaching, there is only one gate, namely signlessness. Why is this? Because it is accomplished through the samādhi of one practice, and because it is accomplished by vehicle of that single taste of tathatā, one cannot speak of having diverse gates of marks. Attaining buddhahood is also like this: being free from all of them is called a Buddha. Fifth, regarding the meaning of the Ekayāna: from the final mind of the ten faiths, up to the stages of the ten understandings, the ten practices, the ten dedications, the ten grounds, and the Buddha ground, in all of them one attains buddhahood. Furthermore, in the tenth ground one also distinctively attains buddhahood, as is taught in the section on the good spiritual friend Dharmaratnacūḍa. Why is this? Because the meaning of the Ekayāna is to lead the Triyāna, the Hīnayāna, and so on, to be able to attain buddhahood identically in the lower stages and within lower bodies. Furthermore, from the eighth ground onward, one immediately attains buddhahood, as in this stage one accomplishes the unimpeded Buddha, all bodies. This is stated according to the distinctive teaching. If stated according to the shared teaching, then it subsumes the principles clarified by the preceding four vehicles; all of them are the meaning of the Ekayāna. Although the texts are identical, their meanings are entirely distinct. Differentiated marks of such dharmas as these are stated in various ways according to expedient gates in order to protect the ten grounds, causing all sentient beings to be free from excessive pride regarding the ten grounds. Furthermore, relying on the six characteristics, the meaning of totality and distinction is the Ekayāna, while the meaning of distinct arrangement according to marks is the Triyāna; this is stated in terms of the division of teachings. In reality, the Dharma of the ten grounds of the Ekayāna completely permeates through the three times to the ultimate; this is stated according to realization. The remaining points are as in the separate chapter.