[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) › [法界圖記叢髓錄](https://indike.org/pramana/in.bauddha.taisho.1887b) › 1.159 # 法界圖記叢髓錄 1.159 法界圖記叢髓錄 1.159 - **Language:** Classical Chinese ### [1.159](https://indike.org/pramana/in.bauddha.taisho.1887b.1.159) 古記云：一乘十地如何見耶？答：浮石山四十日會和尚云：一乘十地，橫也竪也。相元、智通等以謂已得和尚之意，及其會終，各呈所領。和尚曰：並不得也。一乘十地者，依寂滅道場始成正覺佛心而見也。後林德釋云：初會十地者，如生盲人見色而見也。〈光明覺品〉以去十地者，如生聾人聞聲而見也。謂依初會本起後〈光明覺品〉十地、修生十地、佛果十地、本有十地、離世間十地，入法界十地也。問：一乘無盡，十地如何見耶？答：三乘中依三千界法明也，一乘隨門中亦依界法明也，自別教中依於種法明也。三乘十地者，初地依百葉蓮花明也，謂仲密證遍滿真他受用身之所依也，亦是應身也。其百葉中全統一葉，則淨土之化也。又一一葉中各有百億釋迦，則穢土之化也。二地則依千葉蓮花明也，准前可知。乃至第十地則依無數葉蓮花明也，亦准前知。此三乘中蓮花者，十地菩薩之所依住也；一乘蓮花則是十地體也。一乘隨門中依界法辨者，同於三乘，但以六相成故別耳。言依種辨者，初會中合有五十六重十地，謂教分之一重、證分之五十五重也。言教分一重者，世界海中有十不可說佛剎塵數之香水海，最中央海出大蓮花，此蓮花上有世界種。此一種中有二十重世界，此二十重即是十地，十地各有自分勝進，故有二十重也。如此一種既有十地，餘一一種皆有十地，故有十不可說世界塵數十地，故云無盡十地也。此則一重耳。若進見者，即有重重無盡十地，可思。言證分十地者，約五海十智見也。謂以海入智故有五十海，則五重十地以智入海故有五百智，則五十重十地，是故證分中合有五十五重十地也。是約一行門也。若進見者，即有重重無盡十地，可思。問：三乘以歡喜離垢等為十地，一乘中何以名耶？答：同教隨門中與三乘同，若別教中世界名海名智名等皆十地名也，圓教門中歡喜等名世界等名皆十地名，謂三乘中唯有名耳，無實法體。圓教之中以具法體為十地也。又三乘初教十地者，竪位也，謂從十信十住漸至佛果故也。熟教十地者橫位也，謂於一如來藏體中之所分立故也。一乘中具橫竪也，謂橫包虛空法界、竪貫九世十世故也，十信十住等皆從十地而起也。故藏師云：十地者，前攝地前、上攝佛果也。會會本分皆云有海，是知皆以十地為根本也。和尚之意，應知爾耳。 > The Ancient Record says: How are the ten stages of the One Vehicle to be viewed? Answer: At the forty-day assembly on Mount Buseok, the Upādhyāya said: "The ten stages of the One Vehicle are both horizontal and vertical." Sangwon, Jitong, and others thought they had grasped the Upādhyāya's meaning; when the assembly concluded, each presented what he had understood. The Upādhyāya said: "None of you have grasped it. The ten stages of the One Vehicle are viewed in reliance on the Buddha-mind of initial complete enlightenment at the bodhimaṇḍa of calm extinction." Later, Linde explained: "The ten stages of the first assembly are viewed like a person blind from birth seeing color. The ten stages from the 'Enlightenment through Radiant Light Chapter' onward are viewed like a person deaf from birth hearing sound." This means that in reliance on the original emergence in the first assembly, there are subsequently the ten stages of the 'Enlightenment through Radiant Light Chapter', the ten stages produced by cultivation, the ten stages of the Buddha fruition, the ten stages originally possessed, the ten stages of leaving the mundane world, and the ten stages of entering the dharmadhātu. Question: If the One Vehicle is inexhaustible, how are the ten stages to be viewed? Answer: In the Three Vehicles, they are explained in reliance on the phenomenon of the trichiliocosm; in the accommodative approach of the One Vehicle, they are also explained in reliance on the phenomenon of realms; and in the distinct teaching itself, they are explained in reliance on the phenomenon of seed \[systems\]. As for the ten stages of the Three Vehicles: the first stage is explained in reliance on a hundred-petaled lotus flower, meaning that which Zhongmi realized as the basis of the true other-enjoyment body pervading everywhere, which is also a transformation body. Entirely integrating one petal among those hundred petals is the transformation of the pure land. Furthermore, within each petal there are one hundred million Śākyamunis, which are the transformations of the defiled lands. The second stage is explained in reliance on a thousand-petaled lotus flower, which can be understood following the preceding. Up to the tenth stage, it is explained in reliance on an innumerably-petaled lotus flower, which is also understood following the preceding. These lotus flowers in the Three Vehicles are the dwelling places on which the bodhisattvas of the ten stages rely; the lotus flower of the One Vehicle, on the other hand, is the very substance of the ten stages. In the accommodative approach of the One Vehicle, distinguishing them in reliance on the phenomenon of realms is identical to the Three Vehicles, differing only because they are established through the six characteristics. As for distinguishing them in reliance on seeds: within the first assembly, there are altogether fifty-six tiers of the ten stages, namely, one tier of the teaching aspect and fifty-five tiers of the realization aspect. As for the one tier of the teaching aspect: in the ocean of worlds, there are fragrant water oceans numbering as many as the dust motes of ten ineffable Buddha-lands; the central-most ocean produces a great lotus flower, and upon this lotus flower is a world seed. Within this single seed there are twenty tiers of worlds, and these twenty tiers are precisely the ten stages; since each of the ten stages has its own self-share and superior progress, there are twenty tiers. Since one such seed already has ten stages, every other single seed likewise has ten stages; hence there are ten stages numbering as many as the dust motes of ten ineffable worlds, which is why they are called the inexhaustible ten stages. This is merely one tier. If one views further, there are tier upon tier of inexhaustible ten stages, which should be contemplated. As for the ten stages of the realization aspect: they are viewed in terms of the five oceans and ten wisdoms. That is, through oceans entering wisdom, there are fifty oceans, which are five tiers of the ten stages; through wisdom entering oceans, there are five hundred wisdoms, which are fifty tiers of the ten stages; therefore, within the realization aspect, there are altogether fifty-five tiers of the ten stages. This is in terms of one practice approach. If one views further, there are tier upon tier of inexhaustible ten stages, which should be contemplated. Question: The Three Vehicles take 'Joyful', 'Stainless', and so forth as the ten stages; by what are they named in the One Vehicle? Answer: In the shared teaching's accommodative approach, they are identical to the Three Vehicles. If in the distinct teaching, world names, ocean names, wisdom names, and so forth are all names of the ten stages. In the approach of the Perfect Teaching, names such as 'Joyful' and names of worlds and so forth are all names of the ten stages; this means that in the Three Vehicles there are only names without the real essential substance of phenomena. In the Perfect Teaching, taking the possession of the essential substance of phenomena constitutes the ten stages. Furthermore, the ten stages of the initial teaching of the Three Vehicles are vertical positions, meaning that one proceeds gradually from the ten faiths and ten abodes to the Buddha fruition. The ten stages of the mature teaching are horizontal positions, meaning that they are separately established within the single substance of the tathāgatagarbha. In the One Vehicle, both horizontal and vertical are complete, meaning that horizontally they encompass space and the dharmadhātu, and vertically they penetrate the nine times and ten times; the ten faiths, ten abodes, and so forth all arise from the ten stages. Therefore Master Zang said: "The ten stages gather in what is prior to the stages in front, and gather in the Buddha fruition above." Every assembly's fundamental division is said to have an ocean; from this we know that they all take the ten stages as their root. The Upādhyāya's meaning should be understood as just this. > — English (machine translation) (machine translation) - [Previous: 1.158](https://indike.org/pramana/in.bauddha.taisho.1887b.1.158) - [Next: 1.160](https://indike.org/pramana/in.bauddha.taisho.1887b.1.160) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1887b.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1887b~en-mt.1.159) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1887b.1.159](https://indike.org/pramana/in.bauddha.taisho.1887b.1.159) · Pramāṇa