Chinese
大正藏第 45 册 No. 1864 大乘入道次第 No. 1864 大乘入道次第一卷 沙门智周撰 稽首无等善调御 能拔生死苦沉溺 如空性相无去来 若影从形应所化 实相一味妙甘露 等流八万甚深法 三贤永截爱流人 十地长驱正路者 故我归诚此三宝 将显入大乘位行 愿法恒朗长夜中 有情永拨重昏暗 夫欲趣求大菩提者。当知二事。一行位修断。二所求菩提。初复分二。一列位。次明修断。位次复三。第一列名。第二释名。第三出体。初中复二。初总后别。总者。今依唯识杂集等论略开五位。一资粮位。二加行位。三通达。四修习位。五究竟位。初四是因。后一是果。次列别名。初资粮位有三十心。所谓十住十行十回向。言十住者。一发心住。二治地住。三修行住。四生贵住。五方便住。六正心住。七不退住。八童真住。九法王子住。十灌顶住。言十行者。一欢喜行。二饶益行。三无恚行。四无尽行。五离痴乱行。六善现行。七无著行。八尊重行。九善法行。十真实行。言十回向者。一救护众生离众生相回向。二不坏回向。三等诸佛回向。四至一切处回向。五无尽功德藏回向。六随顺一切坚固善根回向。七等心随顺一切众生回向 现代汉语译本 《大乘入道次第》一卷 沙门智周 撰 稽首无与伦比的善调御者（佛的尊称）， 能拔济众生脱离生死痛苦的沉溺。 如虚空般，自性与现象无所谓来去， 又如影子跟随形体，应所化之机而显现。 实相是唯一真味的甘露， 随顺众生根器而流出八万四千甚深法门。 三贤位的菩萨永远断绝爱欲之流， 十地菩萨长久奔驰在正道之上。 所以我归依礼敬这三宝（佛、法、僧）， 将要阐明进入大乘果位的修行。 愿佛法之光恒常照亮漫漫长夜， 使有情众生永远摆脱深重的愚昧。 想要追求无上菩提（觉悟）的人，应当了解两件事：一是行位的修习与断证，二是所要证得的菩提。首先，关于行位，又分为两部分：一是列出位次，二是阐明修习与断证。位次又分为三个方面：第一是列出名称，第二是解释名称，第三是说明体性。在列出名称中，又分为两部分：先总说，后别说。总的来说，现在依据《唯识杂集》等论典，简略地开立五种位次：一是资粮位，二是加行位，三是通达位，四是修习位，五是究竟位。前四位是因，后一位是果。接下来列出各个位次的别名。首先，资粮位有三十心，也就是十住、十行、十回向。所谓的十住是：一、发心住，二、治地住，三、修行住，四、生贵住，五、方便住，六、正心住，七、不退住，八、童真住，九、法王子住，十、灌顶住。所谓的十行是：一、欢喜行，二、饶益行，三、无恚行，四、无尽行，五、离痴乱行，六、善现行，七、无著行，八、尊重行，九、善法行，十、真实行。所谓的十回向是：一、救护众生离众生相回向，二、不坏回向，三、等诸佛回向，四、至一切处回向，五、无尽功德藏回向，六、随顺一切坚固善根回向，七、等心随顺一切众生回向。
English
English version The Order of Entering the Great Vehicle Path, Volume 1 Composed by Śrāmaṇa Zhizhou I bow to the unparalleled, well-taming guide (an honorific for the Buddha), Who can deliver beings from the drowning of suffering in birth and death. Like space, nature and phenomena have no coming or going, And like a shadow following a form, appearing according to what can be transformed. Reality is the nectar of a single flavor, Flowing out as eighty-four thousand profound Dharma doors in accordance with beings' capacities. Bodhisattvas of the Three Worthies stage forever cut off the stream of desire, Bodhisattvas of the Ten Grounds gallop for a long time on the right path. Therefore, I take refuge and pay homage to these Three Jewels (Buddha, Dharma, Sangha), Intending to elucidate the practice of entering the Great Vehicle stage. May the light of the Dharma always illuminate the long night, So that sentient beings may forever escape deep ignorance. Those who wish to seek unsurpassed Bodhi (enlightenment) should know two things: first, the cultivation and realization of stages of practice; second, the Bodhi to be attained. First, regarding the stages of practice, there are two parts: first, listing the stages; second, explaining the cultivation and realization. The stages are further divided into three aspects: first, listing the names; second, explaining the names; third, explaining the essence. In listing the names, there are two parts: first, a general explanation; second, a specific explanation. Generally speaking, based on the *Yogācārabhūmi-śāstra Compendium* and other treatises, we briefly establish five stages: first, the Stage of Accumulation; second, the Stage of Application; third, the Stage of Penetration; fourth, the Stage of Cultivation; fifth, the Stage of Ultimate Fruition. The first four are causes, and the last one is the result. Next, we list the specific names of each stage. First, the Stage of Accumulation has thirty minds, which are the Ten Dwellings, Ten Practices, and Ten Dedications. The so-called Ten Dwellings are: 1. Dwelling of Initial Aspiration (發心住), 2. Dwelling of Ground Preparation (治地住), 3. Dwelling of Practice (修行住), 4. Dwelling of Noble Birth (生貴住), 5. Dwelling of Expediency (方便住), 6. Dwelling of Correct Mind (正心住), 7. Dwelling of Non-retrogression (不退住), 8. Dwelling of Pure Youth (童真住), 9. Dwelling of Dharma Prince (法王子住), 10. Dwelling of Consecration (灌頂住). The so-called Ten Practices are: 1. Practice of Joy (歡喜行), 2. Practice of Benefiting (饒益行), 3. Practice of Non-anger (無恚行), 4. Practice of Inexhaustibility (無盡行), 5. Practice of Freedom from Delusion (離痴亂行), 6. Practice of Good Manifestation (善現行), 7. Practice of Non-attachment (無著行), 8. Practice of Respect (尊重行), 9. Practice of Good Dharma (善法行), 10. Practice of Truthfulness (真實行). The so-called Ten Dedications are: 1. Dedication of Saving Beings and Separating from the Appearance of Beings (救護眾生離眾生相回向), 2. Dedication of Non-destruction (不壞回向), 3. Dedication Equal to All Buddhas (等諸佛回向), 4. Dedication of Reaching All Places (至一切處回向), 5. Dedication of Inexhaustible Treasury of Merit (無盡功德藏回向), 6. Dedication of Accordance with All Firm Roots of Goodness (隨順一切堅固善根回向), 7. Dedication of Equal Mind Accordance with All Beings (等心隨順一切眾生回向). --------------------------------------------------------------------------------
Chinese
。八如相回向。九无缚无著解脱心回向。十法界无量回向。二加行位中复有四位。一𤏙位。二顶位。三忍位。四世第一法位。三通达位中复有二种。一真见道。二相见道。四修习位中复有十位。一极喜地。二离垢地。三发光地。四焰慧地。五难胜地。六现前地。七远行地。八不动地。九善慧地。十法云地。其究竟位辨如果中。始从资粮终尽法云经三大劫。其初资粮加行二位是初大劫。从通达位至七地终是第二劫。从第八地尽第十地是第三劫。时毕三祇。行备四位。方登究竟菩提果矣。 二释名。初辨资粮。先总后别。总言资粮者。资益己身之粮名为资粮。欲趣菩提要资于行。此位创修入佛之因名资粮位。故唯识论云。为趣无上正等菩提。修集种种胜资粮故。又此亦名顺解脱分。言解脱者。所谓涅槃。离烦恼缚名为解脱。即所求果。顺者不违。分者因义。即所修行不违于果。是果之因名解脱分。故唯识云。为有情故勤求解脱。由此亦名顺解脱分。别名者。一者十住菩萨在此创安其心。于六度等行未殊胜。但得住名。此十别者。一此位菩萨创首发于大菩提心。名发心住。二者菩萨净治三业悲及有识。名治地住。三者菩萨修胜理观起上妙行。名修行住。四者菩萨从诸圣法正教中生。名生贵住。五者菩萨所修善根皆为救 现代汉语译本：八如相回向（以八种如实之相进行回向）。九无缚无著解脱心回向（以无束缚、无执著的解脱之心进行回向）。十法界无量回向（向十法界无量众生进行回向）。二加行位中复有四位：一煖位（如火将生之暖相）。二顶位（如登山至顶）。三忍位（安忍不退）。四世第一法位（世间法中最为殊胜的地位）。三通达位中复有二种：一真见道（真实见到真理的阶段）。二相见道（通过现象认识真理的阶段）。四修习位中复有十位：一极喜地（欢喜地）。二离垢地（离垢地）。三发光地（发光地）。四焰慧地（焰慧地）。五难胜地（难胜地）。六现前地（现前地）。七远行地（远行地）。八不动地（不动地）。九善慧地（善慧地）。十法云地（法云地）。其究竟位辨如果中。始从资粮终尽法云经三大劫。其初资粮加行二位是初大劫。从通达位至七地终是第二劫。从第八地尽第十地是第三劫。时毕三祇。行备四位。方登究竟菩提果矣。 二释名。初辨资粮。先总后别。总言资粮者。资益己身之粮名为资粮。欲趣菩提要资于行。此位创修入佛之因名资粮位。故唯识论云：‘为趣无上正等菩提，修集种种胜资粮故。’又此亦名顺解脱分。言解脱者。所谓涅槃。离烦恼缚名为解脱。即所求果。顺者不违。分者因义。即所修行不违于果。是果之因名解脱分。故唯识云：‘为有情故勤求解脱，由此亦名顺解脱分。’别名者。一者十住菩萨在此创安其心。于六度等行未殊胜。但得住名。此十别者。一此位菩萨创首发于大菩提心。名发心住。二者菩萨净治三业悲及有识。名治地住。三者菩萨修胜理观起上妙行。名修行住。四者菩萨从诸圣法正教中生。名生贵住。五者菩萨所修善根皆为救
English
English version: Eightfold Suchness (Eight Asamskrta Dharmas) Dedication. Ninth, dedication with unbound and unattached liberated mind. Tenth, dedication to the boundless realms of the Dharma realm. In the second stage of application, there are four sub-stages: 1. Warmth stage (stage of warmth like fire about to be born). 2. Peak stage (like reaching the peak of a mountain). 3. Forbearance stage (enduring without regression). 4. World's foremost Dharma stage (the most excellent position in worldly Dharma). In the third stage of penetration, there are two types: 1. True Seeing Path (stage of truly seeing the truth). 2. Aspect Seeing Path (stage of recognizing the truth through phenomena). In the fourth stage of cultivation, there are ten stages: 1. Joyful Ground (Pramudita-bhumi). 2. Immaculate Ground (Vimala-bhumi). 3. Luminous Ground (Prabhakari-bhumi). 4. Radiant Wisdom Ground (Arcismati-bhumi). 5. Difficult to Conquer Ground (Sudurjaya-bhumi). 6. Manifest Ground (Abhimukhi-bhumi). 7. Far Reaching Ground (Duramgama-bhumi). 8. Immovable Ground (Acala-bhumi). 9. Good Wisdom Ground (Sadhumati-bhumi). 10. Dharma Cloud Ground (Dharma-megha-bhumi). The ultimate stage is discerned in the fruition. Starting from the accumulation of merit and ending with the Dharma Cloud Ground, it takes three great kalpas. The initial two stages of accumulation of merit and application are the first great kalpa. From the stage of penetration to the end of the seventh ground is the second kalpa. From the eighth ground to the end of the tenth ground is the third kalpa. The time completes three asamkhya-kalpas. The practice fulfills the four stages. Then one ascends to the ultimate Bodhi fruit. Second, explanation of names. First, discern the accumulation of merit. First general, then specific. Generally speaking, 'accumulation of merit' means that which benefits oneself is called 'accumulation of merit'. To aspire to Bodhi, one must rely on practice. This stage is the initial cultivation of the cause of entering Buddhahood, hence it is called the 'stage of accumulation of merit'. Therefore, the Vijnaptimatrata-siddhi-sastra says: 'In order to attain unsurpassed perfect enlightenment, one cultivates and accumulates various excellent accumulations of merit.' This is also called 'part conforming to liberation'. 'Liberation' refers to Nirvana. Being free from the bonds of afflictions is called 'liberation', which is the desired result. 'Conforming' means not contradicting. 'Part' means cause. That is, the practice does not contradict the result. The cause of the result is called 'part conforming to liberation'. Therefore, the Vijnaptimatrata-siddhi-sastra says: 'For the sake of sentient beings, one diligently seeks liberation, hence it is also called 'part conforming to liberation'.' Specific names: First, the Bodhisattvas of the Ten Abodes initially settle their minds here. Their practice of the Six Paramitas is not yet outstanding, but they attain the name 'abode'. These ten are distinct: First, the Bodhisattva in this stage initially generates the great Bodhi mind, called 'Generating the Mind Abode'. Second, the Bodhisattva purifies the three karmas, compassion, and consciousness, called 'Ground Taming Abode'. Third, the Bodhisattva cultivates superior rational contemplation and initiates excellent practice, called 'Practice Abode'. Fourth, the Bodhisattva is born from the teachings of the holy Dharma, called 'Noble Birth Abode'. Fifth, the Bodhisattva's cultivated roots of goodness are all for saving --------------------------------------------------------------------------------
Chinese
物。名方便具足住。六者菩萨所闻赞毁心定不动。名正心住。七者菩萨间说三宝三际有无。心坚不转。名不退住。八者菩萨三业清洁悟二世间。真简伪虚。童表无咎。亦犹涅槃婴儿之行。名童真住。九者菩萨解真俗谛。悟法王法。将有所袭。名法王子住。十者此位菩萨如王太子堪受王位。行渐胜故。名灌顶住。二者十行。此位菩萨行六度等诸行胜故。名之为行。言其十者。一此位菩萨为大施主。一切能舍。三时无悔。利誉不悕。愍生慕法。睹者欢敬。名欢喜行。二者菩萨常持净戒。不染五欲。能令伏众魔一切众生立无上戒得不退地。名饶益行。三者菩萨常修忍辱。谦卑恭敬。和颜爱语。不害自他。悟身空寂。怨对能忍。名无恚行。四者菩萨假设多劫受诸剧苦。求法济生念念不息。名无尽行。五者菩萨常住正念恒无散乱。于一切法乃至生死入住出胎。无有痴乱。名无痴乱行。六者菩萨善入人法皆无性相。三业寂灭无缚无著。而复不舍化众生心。巧能随类现生救物。名善现行。七者菩萨历诸尘刹供佛求法。传灯度生心无厌足。然以寂灭观诸法故而于一切心无所著。名无著行。八者菩萨尊重善根智慧等法。皆悉成就。而由得斯诸尊重法。二利之行更增修习名尊重行。九者菩萨得四无碍陀罗尼门诸善慧法。能为众生作清凉池。 现代汉语译本 物。名为方便具足住。指菩萨具备种种善巧方便，修行圆满，安住于此境界。 六者菩萨所闻赞毁心定不动。名为正心住。指菩萨听闻赞扬或诋毁，内心安定不动摇。 七者菩萨间说三宝（佛、法、僧）三际（过去、现在、未来）有无。心坚不转。名为不退住。指菩萨对于三宝及三世因果的信念坚定不移。 八者菩萨三业（身、口、意）清洁悟二世间（有情世间、器世间）。真简伪虚。童表无咎。亦犹涅槃婴儿之行。名为童真住。指菩萨身口意清净，觉悟有情世间和器世间的虚幻不实，如同婴儿般纯真无邪。 九者菩萨解真俗谛（胜义谛、世俗谛）。悟法王法。将有所袭。名为法王子住。指菩萨通达真谛和俗谛，领悟佛法，即将继承佛法。 十者此位菩萨如王太子堪受王位。行渐胜故。名为灌顶住。指此阶段的菩萨如同可以继承王位的太子，修行日渐精进。 二者十行。此位菩萨行六度（布施、持戒、忍辱、精进、禅定、智慧）等诸行胜故。名之为行。指此阶段的菩萨修行六度等各种善行，故称为行。 言其十者。一此位菩萨为大施主。一切能舍。三时无悔。利誉不悕。愍生慕法。睹者欢敬。名为欢喜行。指此阶段的菩萨是大布施者，能舍弃一切，过去、现在、未来都没有后悔，不贪图利益和名誉，怜悯众生，渴慕佛法，见到的人都欢喜恭敬。 二者菩萨常持净戒。不染五欲（色、声、香、味、触）。能令伏众魔一切众生立无上戒得不退地。名为饶益行。指菩萨常持清净戒律，不被五欲所染污，能降伏众魔，使一切众生建立无上戒律，获得不退转的境界。 三者菩萨常修忍辱。谦卑恭敬。和颜爱语。不害自他。悟身空寂。怨对能忍。名为无恚行。指菩萨常修忍辱，谦卑恭敬，和颜悦色，不说恶语，不伤害自己和他人，觉悟身体的空性，对于怨恨能够忍受。 四者菩萨假设多劫受诸剧苦。求法济生念念不息。名为无尽行。指菩萨即使经历多个劫数，遭受各种痛苦，为了求法和救度众生，念念不息。 五者菩萨常住正念恒无散乱。于一切法乃至生死入住出胎。无有痴乱。名为无痴乱行。指菩萨常住正念，没有散乱，对于一切法，乃至生死、入胎、住胎、出胎，都没有迷惑颠倒。 六者菩萨善入人法皆无性相。三业寂灭无缚无著。而复不舍化众生心。巧能随类现生救物。名为善现行。指菩萨善于了解人法皆无自性，身口意三业寂灭，没有束缚和执着，但不舍弃度化众生的心，善巧地随顺众生的类别而示现，救度他们。 七者菩萨历诸尘刹供佛求法。传灯度生心无厌足。然以寂灭观诸法故而于一切心无所著。名为无著行。指菩萨经历各个佛刹供养诸佛，寻求佛法，传法度化众生，内心没有厌倦，然而以寂灭的智慧观察诸法，所以对于一切心都没有执着。 八者菩萨尊重善根智慧等法。皆悉成就。而由得斯诸尊重法。二利之行更增修习名为尊重行。指菩萨尊重善根、智慧等法，都已成就，并且由于得到这些尊重的法，自利利他的行为更加精进修习。 九者菩萨得四无碍陀罗尼门诸善慧法。能为众生作清凉池。