華嚴經品二十六十地品 · 第一地歡喜地Avataṃsaka Sūtra · The Ten Grounds · The First Ground, Joyful

〔T10 0181a10〕

心要Essence

金在火裡，一次比一次亮。

人心底層藏著五種怕：怕活不下去、怕壞名聲、怕死、怕死後墮落、怕人多勢眾。這一地講一個人第一次真正跨進聖位——才發起那個以大悲為首的心，就『超凡夫地，生如來家』；五種怕一時脫落，因為那個在怕的「我」先脫落了。

他發十個大願，每一願都以同一句收尾：「廣大如法界，究竟如虛空，盡未來際一切劫數無有休息」。十願之後另以十盡句總結：眾生界若有窮盡，此願才有窮盡——而眾生界不可盡。

從此不再害怕的人，那種歡喜。且入此地。

Gold in the fire, brighter with every firing.

Five fears lie at the bottom of the human heart: of being unable to make a living, of a bad reputation, of dying, of falling after death, of a crowd’s imposing power. This ground tells of someone stepping for the first time truly into the position of a noble one — the moment that mind with great compassion as its forerunner is raised, he ‘passes beyond the stage of the ordinary person and is born into the family of the Tathāgata’; and the five fears fall away all at once, because the “self” that was doing the fearing fell away first.

He makes ten great vows, and every one of them closes with the same line: “vast as the Dharma realm, ultimate as space, to the end of the future through all the numbers of kalpas, without ceasing.” After the ten vows he sums them up again with the ten clauses of exhaustion: were the realm of sentient beings to have an exhausting, only then would this vow have one — and the realm of sentient beings cannot be exhausted.

The gladness of one who will never again be afraid. Enter this ground.

原典Canonical · verbatim

〔T10 0181〕「佛子！若有眾生深種善根，善修諸行，善集助道，善供養諸佛，善集白淨法，為善知識，善攝善清淨深心，立廣大志，生廣大解，慈悲現前，為求佛智故，為得十力故，為得大無畏故，為得佛平等法故，為救一切世間故，為淨大慈悲故，為得十方無餘智故，為淨一切佛剎無障礙故，為一念知一切三世故，為轉大法輪無所畏故。佛子！菩薩起如是心，以大悲為首，智慧增上，善巧方便所攝，最上深心所持，如來力無量，善觀察分別勇猛力、智力，無礙智現前、隨順自然智，能受一切佛法，以智慧教化，廣大如法界，究竟如虛空，盡未來際。佛子！菩薩始發如是心，即得超凡夫地，入菩薩位，生如來家，無能說其種族過失，離世間趣，入出世道，得菩薩法，住菩薩處，入三世平等，於如來種中決定當得無上菩提。菩薩住如是法，名：住菩薩歡喜地，以不動相應故。「佛子！菩薩住歡喜地，成就多歡喜、多淨信、多愛樂、多適悅、多欣慶、多踊躍、多勇猛、多無鬪諍、多無惱害、多無瞋恨。佛子！菩薩住此歡喜地，念諸佛故生歡喜，念諸佛法故生歡喜，念諸菩薩故生歡喜，念諸菩薩行故生歡喜，念清淨諸波羅蜜故生歡喜，念諸菩薩地殊勝故生歡喜，念菩薩不可壞故生歡喜，念如來教化眾生故生歡喜，念能令眾生得利益故生歡喜，念入一切如來智方便故生歡喜；復作是念：『我轉離一切世間境界故生歡喜，親近一切佛故生歡喜，遠離凡夫地故生歡喜，近智慧地故生歡喜，永斷一切惡趣故生歡喜，與一切眾生作依止處故生歡喜，見一切如來故生歡喜，生佛境界中故生歡喜，入一切菩薩平等性中故生歡喜，遠離一切怖畏毛豎等事故生歡喜。』何以故？此菩薩得歡喜地已，所有怖畏悉得遠離，所謂：不活畏、惡名畏、死畏、惡道畏、大眾威德畏，如是怖畏皆得永離。何以故？此菩薩離我想故，尚不愛自身，何況資財，是故無有不活畏；不於他所希求供養，唯專給施一切眾生，是故無有惡名畏；遠離我見，無有我想，是故無有死畏；自知死已，決定不離諸佛菩薩，是故無有惡道畏；我所志樂，一切世間無與等者，何況有勝！是故無有大眾威德畏。菩薩如是遠離驚怖毛豎等事。「佛子！此菩薩以大悲為首，廣大志樂無能沮壞，轉更勤修一切善根而得成就，所謂：信增上故，多淨信故，解清淨故，信決定故，發生悲愍故，成就大慈故，心無疲懈故，慚愧莊嚴故，成就柔和故，敬順尊重諸佛教法故，日夜修集善根無厭足故，親近善知識故，常愛樂法故，求多聞無厭足故，如所聞法正觀察故，心無依著故，不耽著利養、名聞、恭敬故，不求一切資生之物故，生如寶心無厭足故，求一切智地故，求如來力、無畏、不共佛法故，求諸波羅蜜助道法故，離諸諂誑故，如說能行故，常護實語故，不污如來家故，不捨菩薩戒故，生一切智心如山王不動故，不捨一切世間事成就出世間道故，集助菩提分法無厭足故，常求上上殊勝道故。佛子！菩薩成就如是淨治地法，名為：安住菩薩歡喜地。「佛子！菩薩住此歡喜地，能成就如是大誓願、如是大勇猛、如是大作用，所謂：『生廣大清淨決定解，以一切供養之具，恭敬供養一切諸佛，令無有餘；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大願：『願受一切佛法輪，願攝一切佛菩提，願護一切諸佛教，願持一切諸佛法；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大願：『願一切世界佛興于世，從兜率天宮沒、入胎、住胎、初生、出家、成道說法、示現涅槃，皆悉往詣，親近供養，為眾上首，受行正法，於一切處一時而轉；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大願：『願一切菩薩行廣大無量，不壞不雜，攝諸波羅蜜，淨治諸地，總相、別相、同相、異相、成相、壞相，所有菩薩行皆如實說，教化一切，令其受行，心得增長；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大願：『願一切眾生界有色、無色、有想、無想、非有想、非無想、卵生、胎生、濕生、化生，三界所繫，入於六趣一切生處，名色所攝，如是等類我皆教化，令入佛法，令永斷一切世間趣，令安住一切智智道；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大願：『願一切世界廣大無量，麁細亂住、倒住、正住，若入、若行、若去，如帝網差別，十方無量種種不同，智皆明了，現前知見；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大願：『願一切國土入一國土，一國土入一切國土，無量佛土普皆清淨，光明眾具以為莊嚴，離一切煩惱，成就清淨道，無量智慧眾生充滿其中，普入廣大諸佛境界，隨眾生心而為示現，皆令歡喜；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大願：『願與一切菩薩同一志行，無有怨嫉，集諸善根，一切菩薩平等一緣，常共集會，不相捨離，隨意能現種種佛身，任其自心能知一切如來境界威力智慧，得不退如意神通，遊行一切世界，現形一切眾會，普入一切生處，成就不思議大乘，修菩薩行；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大願：『願乘不退輪行菩薩行，身、語、意業悉不唐捐，若暫見者則必定佛法，暫聞音聲則得實智慧，纔生淨信則永斷煩惱，得如大藥王樹身，得如如意寶身，修行一切菩薩行；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大願：『願於一切世界成阿耨多羅三藐三菩提不離一毛端處，於一切毛端處皆悉示現初生、出家、詣道場、成正覺、轉法輪、入涅槃，得佛境界大智慧力，於念念中隨一切眾生心示現成佛令得寂滅，以一三菩提知一切法界即涅槃相，以一音說法令一切眾生心皆歡喜，示入大涅槃而不斷菩薩行，示大智慧地安立一切法，以法智通、神足通、幻通自在變化充滿一切法界；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』〔T10 0182〕「佛子！菩薩住歡喜地，發如是大誓願、如是大勇猛、如是大作用，以此十願門為首，滿足百萬阿僧祇大願。佛子！此大願以十盡句而得成就。何等為十？所謂：眾生界盡、世界盡、虛空界盡、法界盡、涅槃界盡、佛出現界盡、如來智界盡、心所緣界盡、佛智所入境界界盡、世間轉法轉智轉界盡。『若眾生界盡，我願乃盡；若世界乃至世間轉法轉智轉界盡，我願乃盡。而眾生界不可盡，乃至世間轉法轉智轉界不可盡故，我此大願善根無有窮盡。』「佛子！菩薩發如是大願已，則得利益心、柔軟心、隨順心、寂靜心、調伏心、寂滅心、謙下心、潤澤心、不動心、不濁心。成淨信者，有信功用：能信如來本行所入，信成就諸波羅蜜，信入諸勝地，信成就力，信具足無所畏，信生長不可壞不共佛法，信不思議佛法，信出生無中邊佛境界，信隨入如來無量境界，信成就果。舉要言之，信一切菩薩行，乃至如來智地說力故。「佛子！此菩薩復作是念：『諸佛正法，如是甚深，如是寂靜，如是寂滅，如是空，如是無相，如是無願，如是無染，如是無量，如是廣大。而諸凡夫心墮邪見，無明覆翳，立憍慢高幢，入渴愛網中，行諂誑稠林不能自出，心與慳嫉相應不捨，恒造諸趣受生因緣，貪、恚、愚癡積集諸業日夜增長，以忿恨風吹心識火熾然不息，凡所作業皆顛倒相應，欲流、有流、無明流、見流，相續起心意識種子，於三界田中復生苦芽。所謂：名色共生不離，此名色增長，生六處聚落，於中相對生觸，觸故生受，因受生愛，愛增長故生取，取增長故生有，有生故有生老死憂悲苦惱。如是眾生生長苦聚，是中皆空，離我、我所，無知、無覺，無作、無受，如草木石壁，亦如影像；然諸眾生不覺不知。』菩薩見諸眾生於如是苦聚不得出離，是故即生大悲智慧。復作是念：『此諸眾生我應救拔，置於究竟安樂之處。』是故即生大慈光明智。「佛子！菩薩摩訶薩隨順如是大悲、大慈，以深重心住初地時，於一切物無所吝惜，求佛大智，修行大捨，凡是所有一切能施。所謂：財穀、倉庫、金銀、摩尼、真珠、瑠璃、珂貝、璧玉、珊瑚等物，珍寶、瓔珞、嚴身之具，象馬、車乘、奴婢、人民、城邑、聚落、園林、臺觀、妻妾、男女、內外眷屬及餘所有珍玩之具，頭目、手足、血肉、骨髓、一切身分皆無所惜，為求諸佛廣大智慧。是名：菩薩住於初地大捨成就。「佛子！菩薩以此慈、悲、大施心，為欲救護一切眾生，轉更推求世、出世間諸利益事無疲厭故，即得成就無疲厭心。得無疲厭心已，於一切經論心無怯弱；無怯弱故，即得成就一切經論智。獲是智已，善能籌量應作、不應作，於上、中、下一切眾生，隨應、隨力、隨其所習，如是而行，是故菩薩得成世智。成世智已，知時知量，以慚愧莊嚴勤修自利、利他之道，是故成就慚愧莊嚴，於此行中勤修出離，不退不轉，成堅固力。得堅固力已，勤供諸佛，於佛教法能如說行。〔T10 0183〕「佛子！菩薩如是成就十種淨諸地法，所謂：信、悲、慈、捨、無有疲厭、知諸經論、善解世法、慚愧、堅固力、供養諸佛依教修行。「佛子！菩薩住此歡喜地已，以大願力得見多佛。所謂：見多百佛、多千佛、多百千佛、多億佛、多百億佛、多千億佛、多百千億佛、多億那由他佛、多百億那由他佛、多千億那由他佛、多百千億那由他佛。悉以大心、深心，恭敬尊重，承事供養，衣服、飲食、臥具、醫藥，一切資生悉以奉施，亦以供養一切眾僧，以此善根皆悉迴向無上菩提。佛子！此菩薩因供養諸佛故，得成就眾生法，以前二攝攝取眾生，謂布施、愛語；後二攝法，但以信解力故，行未善通達。是菩薩，十波羅蜜中，檀波羅蜜增上；餘波羅蜜非不修行，但隨力隨分。是菩薩隨所勤修，供養諸佛，教化眾生，皆以修行清淨地法，所有善根悉以迴向一切智地，轉轉明淨，調柔成就，隨意堪用。佛子！譬如金師善巧鍊金，數數入火，轉轉明淨，調柔成就，隨意堪用。菩薩亦復如是，供養諸佛，教化眾生，皆為修行清淨地法，所有善根悉以迴向一切智地，轉轉明淨，調柔成就，隨意堪用。「佛子！菩薩摩訶薩住於初地，應從諸佛菩薩善知識所推求請問，於此地中相及得果，無有厭足，為欲成就此地法故；亦應從諸佛菩薩善知識所推求請問，第二地中相及得果，無有厭足，為欲成就彼地法故；亦應如是推求請問，第三、第四、第五、第六、第七、第八、第九、第十地中相及得果，無有厭足，為欲成就彼地法故。是菩薩善知諸地障對治，善知地成壞，善知地相果，善知地得修，善知地法清淨，善知地地轉行，善知地地處、非處，善知地地殊勝智，善知地地不退轉，善知淨治一切菩薩地乃至轉入如來地。佛子！菩薩如是善知地相，始於初地起行不斷，如是乃至入第十地無有斷絕；由此諸地智光明故，成於如來智慧光明。佛子！譬如商主善知方便，欲將諸商人往詣大城，未發之時，先問道中功德過失，及住止之處安危可不，然後具道資糧，作所應作。佛子！彼大商主雖未發足，能知道中所有一切安危之事，善以智慧籌量觀察，備其所須令無乏少，將諸商眾乃至安隱到彼大城，身及眾人悉免憂患。佛子！菩薩商主亦復如是，住於初地，善知諸地障對治，乃至善知一切菩薩地清淨，轉入如來地，然後乃具福智資糧，將一切眾生經生死曠野險難之處，安隱得至薩婆若城，身及眾生不經患難。是故，菩薩常應匪懈勤修諸地殊勝淨業，乃至趣入如來智地。「佛子！是名：略說菩薩摩訶薩入菩薩初地門，廣說則有無量無邊百千阿僧祇差別事。「佛子！菩薩摩訶薩住此初地，多作閻浮提王，豪貴自在，常護正法，能以大施攝取眾生，善除眾生慳貪之垢，常行大施無有窮盡。布施、愛語、利益、同事——如是一切諸所作業，皆不離念佛，不離念法，不離念僧，不離念同行菩薩，不離念菩薩行，不離念諸波羅蜜，不離念諸地，不離念力，不離念無畏，不離念不共佛法，乃至不離念具足一切種、一切智智。復作是念：『我當於一切眾生中為首、為勝、為殊勝、為妙、為微妙、為上、為無上、為導、為將、為帥，乃至為一切智智依止者。』是菩薩若欲捨家於佛法中勤行精進，便能捨家、妻子、五欲，依如來教出家學道。既出家已，勤行精進，於一念頃，得百三昧，得見百佛，知百佛神力，能動百佛世界，能過百佛世界，能照百佛世界，能教化百世界眾生，能住壽百劫，能知前後際各百劫事，能入百法門，能示現百身，於一一身能示百菩薩以為眷屬；若以菩薩殊勝願力自在示現，過於是數，百劫、千劫、百千劫，乃至百千億那由他劫不能數知。」爾時，金剛藏菩薩欲重宣其義而說頌曰：　　「若人集眾善，具足白淨法，
　　供養天人尊，隨順慈悲道，
　　信解極廣大，志樂亦清淨，
　　為求佛智慧，發此無上心。
　　淨一切智力，及以無所畏，
　　成就諸佛法，救攝群生眾，
　　為得大慈悲，及轉勝法輪，
　　嚴淨佛國土，發此最勝心。
　　一念知三世，而無有分別，
〔T10 0184〕　　種種時不同，以示於世間。
　　略說求諸佛，一切勝功德，
　　發生廣大心，量等虛空界。
　　悲先慧為主，方便共相應，
　　信解清淨心，如來無量力，
　　無礙智現前，自悟不由他，
　　具足同如來，發此最勝心。
　　佛子始發生，如是妙寶心，
　　則超凡夫位，入佛所行處，
　　生在如來家，種族無瑕玷，
　　與佛共平等，決成無上覺。
　　纔生如是心，即得入初地，
　　志樂不可動，譬如大山王，
　　多喜多愛樂，亦復多淨信，
　　極大勇猛心，及以慶躍心，
　　遠離於鬪諍，惱害及瞋恚，
　　慚敬而質直，善守護諸根，
　　救世無等者，所有眾智慧，
　　此處我當得，憶念生歡喜。
　　始得入初地，即超五怖畏，
　　不活死惡名，惡趣眾威德。
　　以不貪著我，及以於我所，
　　是諸佛子等，遠離諸怖畏。
　　常行大慈愍，恒有信恭敬，
　　慚愧功德備，日夜增善法。
　　樂法真實利，不愛受諸欲，
　　思惟所聞法，遠離取著行。
　　不貪於利養，唯樂佛菩提，
　　一心求佛智，專精無異念。
　　修行波羅蜜，遠離諂虛誑，
　　如說而修行，安住實語中。
　　不污諸佛家，不捨菩薩戒，
　　不樂於世事，常利益世間。
　　修善無厭足，轉求增勝道，
　　如是好樂法，功德義相應。
　　恒起大願心，願見於諸佛，
　　護持諸佛法，攝取大仙道。
　　常生如是願，修行最勝行，
　　成熟諸群生，嚴淨佛國土。
　　一切諸佛剎，佛子悉充遍，
　　平等共一心，所作皆不空；
　　一切毛端處，一時成正覺。
　　如是等大願，無量無邊際。
　　虛空與眾生，法界及涅槃，
　　世間佛出興，佛智心境界。
　　『如來智所入，及以三轉盡，
　　彼諸若有盡，我願方始盡；
　　如彼無盡期，我願亦復然。』
　　如是發大願，心柔軟調順。
　　能信佛功德，觀察於眾生，
　　知從因緣起，則興慈念心：
　　『如是苦眾生，我今應救脫。』
　　為是眾生故，而行種種施，
　　王位及珍寶，乃至象馬車，
　　頭目與手足，乃至身血肉，
　　一切皆能捨，心得無憂悔。
　　求種種經書，其心無厭倦，
　　善解其義趣，能隨世所行，
　　慚愧自莊嚴，修行轉堅固，
　　供養無量佛，恭敬而尊重。
　　如是常修習，日夜無懈倦，
　　善根轉明淨，如火鍊真金。
　　菩薩住於此，淨修於十地，
　　所作無障礙，具足不斷絕。
　　譬如大商主，為利諸商眾。
　　問知道險易，安隱至大城。
　　菩薩住初地，應知亦如是，
　　勇猛無障礙，到於第十地。
　　住此初地中，作大功德王，
　　以法化眾生，慈心無損害。
　　統領閻浮地，化行靡不及，
　　皆令住大捨，成就佛智慧。
　　欲求最勝道，捨己國王位，
　　能於佛教中，勇猛勤修習，
　　則得百三昧，及見百諸佛，
　　震動百世界，光照行亦爾，
　　化百土眾生，入於百法門，
　　能知百劫事，示現於百身，
　　及現百菩薩，以為其眷屬；
　　若自在願力，過是數無量。
　　我於地義中，略述其少分，
　　若欲廣分別，億劫不能盡。
　　菩薩最勝道，利益諸群生，
　　如是初地法，我今已說竟。」

〔卷35〕

The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.

白話Plain reading

發心入地：始發此心，即入初地

「佛子！如果有眾生深深地種下善根，善修種種行持，善積助道之法，善供養諸佛，善積集清白純淨之法，為善知識所攝受，深心善得清淨；立下廣大的志向，生起廣大的信解，慈悲現前——為了求佛的智慧，為了得十力，為了得大無畏，為了得諸佛平等之法，為了救護一切世間，為了淨治大慈悲，為了得盡十方無餘的智慧，為了淨治一切佛剎而無障礙，為了在一念之間遍知三世的一切，為了轉大法輪而無所畏懼。

「佛子！菩薩發起這樣的心：以大悲為先導，智慧增上，善巧方便所攝持，最上深心所執持；如來之力無量，善於觀察分別勇猛之力、智力，無礙智現前，隨順自然之智，能領受一切佛法，以智慧教化眾生；這心廣大如同法界，究竟如同虛空，窮盡未來際。佛子！菩薩才一發起這樣的心，就超出了凡夫地，進入菩薩位，生在如來家中；沒有人能指摘他種族的過失；他離開世間的趣向，進入出世之道，得菩薩之法，安住菩薩之處，契入三世平等，在如來的種姓中，決定當得無上菩提。菩薩安住這樣的法，就名為：安住菩薩歡喜地——因為與不動搖相應的緣故。

住地多歡喜：十種念故生歡喜

「佛子！菩薩住於歡喜地，成就許多歡喜、許多淨信、許多愛樂、許多適悅、許多欣慶、許多踊躍、許多勇猛、許多無鬪諍、許多無惱害、許多無瞋恨。佛子！菩薩住此歡喜地：由於憶念諸佛而生歡喜，憶念諸佛之法而生歡喜，憶念諸菩薩而生歡喜，憶念諸菩薩之行而生歡喜，憶念清淨的諸波羅蜜而生歡喜，憶念諸菩薩地的殊勝而生歡喜，憶念菩薩之不可壞而生歡喜，憶念如來教化眾生而生歡喜，憶念能令眾生得利益而生歡喜，憶念入一切如來智慧方便而生歡喜。他又這樣想：『我因為轉離了一切世間境界而生歡喜，因為親近一切佛而生歡喜，因為遠離凡夫地而生歡喜，因為靠近智慧之地而生歡喜，因為永斷一切惡趣而生歡喜，因為能與一切眾生作依止之處而生歡喜，因為得見一切如來而生歡喜，因為生在佛的境界中而生歡喜，因為入於一切菩薩的平等性中而生歡喜，因為遠離一切恐怖、毛髮豎立等事而生歡喜。』

離五怖畏：無我想故，怖畏永離

「為什麼呢？這位菩薩得歡喜地之後，所有怖畏全都遠離了，所謂：不活畏（怕活不下去）、惡名畏（怕壞名聲）、死畏（怕死）、惡道畏（怕墮惡道）、大眾威德畏（怕大眾的威勢）——這些怖畏都永遠離開了。為什麼呢？這位菩薩離了我想，連自己的身都不愛惜了，何況身外的資財？所以沒有不活畏。他不向他人希求供養，只專心布施一切眾生，所以沒有惡名畏。他遠離我見，沒有我想，所以沒有死畏。他自知死了之後，決定不離諸佛菩薩，所以沒有惡道畏。他的志向愛樂，一切世間沒有能與他相等的，何況有能勝過他的！所以沒有大眾威德畏。菩薩就這樣遠離了種種驚怖、毛髮豎立之事。

淨治地法三十句

「佛子！這位菩薩以大悲為先導，廣大的志樂無人能沮壞，轉而更加勤修一切善根而得成就，所謂：信心增上故，淨信眾多故，信解清淨故，信得決定故，發生悲愍故，成就大慈故，心無疲倦懈怠故，以慚愧為莊嚴故，成就柔和故，敬順尊重諸佛教法故，日夜修集善根無有厭足故，親近善知識故，常愛樂正法故，求多聞而無厭足故，對所聞之法如理正觀故，心無依傍執著故，不耽著利養、名聞、恭敬故，不追求一切資生之物故，生起如寶之心無有厭足故，求一切智之地故，求如來力、無畏、不共佛法故，求諸波羅蜜助道之法故，離種種諂媚欺誑故，能如所說而行故，常守護真實語故，不玷污如來之家故，不捨棄菩薩戒故，生起一切智心如山王般不可動搖故，不捨一切世間之事而成就出世間之道故，積集助菩提分之法無有厭足故，常求上上殊勝之道故。佛子！菩薩成就這樣的淨治地法，就名為：安住菩薩歡喜地。

十大願（一）：供養願

「佛子！菩薩住此歡喜地，能成就這樣的大誓願、這樣的大勇猛、這樣的大作用。所謂：『生起廣大清淨的決定信解，以一切供養之具，恭敬供養一切諸佛，令無有餘；廣大如法界，究竟如虛空，盡未來際一切劫數，無有休息。』

十大願（二–三）：受持正法願・承事諸佛願

「又發大願：『願領受一切佛的法輪，願總攝一切佛的菩提，願守護一切諸佛的教法，願住持一切諸佛之法；廣大如法界，究竟如虛空，盡未來際一切劫數，無有休息。』又發大願：『願一切世界中佛興出於世，從兜率天宮下沒、入胎、住胎、初生、出家、成道說法、示現涅槃，我都前往親近供養，為大眾之上首，受行正法，於一切處一時而轉；廣大如法界，究竟如虛空，盡未來際一切劫數，無有休息。』

十大願（四）：修行二利願——總別同異成壞六相

「又發大願：『願一切菩薩行廣大無量、不壞不雜，總攝諸波羅蜜，淨治諸地——總相、別相、同相、異相、成相、壞相——所有菩薩行都如實宣說，教化一切眾生，令他們受行，心得增長；廣大如法界，究竟如虛空，盡未來際一切劫數，無有休息。』

十大願（五）：成熟眾生願

「又發大願：『願一切眾生界——有色、無色，有想、無想，非有想、非無想，卵生、胎生、濕生、化生，三界所繫縛，入於六趣的一切生處，為名色所攝——這一切種類，我都教化，令其入於佛法，令其永斷一切世間的趣向，令其安住於一切智智之道；廣大如法界，究竟如虛空，盡未來際一切劫數，無有休息。』

十大願（六）：承事法界願——世界如帝網差別

「又發大願：『願一切世界，廣大無量，粗的細的、亂住的、倒住的、正住的，或入、或行、或去，如帝釋天寶網般差別，十方無量、種種不同——我的智慧對這一切都明白了知，現前知見；廣大如法界，究竟如虛空，盡未來際一切劫數，無有休息。』

十大願（七）：淨土願

「又發大願：『願一切國土入於一國土，一國土入於一切國土；無量佛土全都清淨，以光明與眾具作為莊嚴，離一切煩惱，成就清淨之道；無量智慧的眾生充滿其中，普入廣大的諸佛境界，隨眾生心而為示現，使他們都生歡喜；廣大如法界，究竟如虛空，盡未來際一切劫數，無有休息。』

十大願（八）：同心同行願

「又發大願：『願與一切菩薩同一志向行持，沒有怨恨嫉妒，積集眾善根；一切菩薩平等一緣，常共集會，不相捨離；隨意能示現種種佛身，任運以自心能知一切如來境界的威力智慧；得不退的如意神通，遊行一切世界，現形於一切眾會，普入一切生處，成就不可思議的大乘，修菩薩行；廣大如法界，究竟如虛空，盡未來際一切劫數，無有休息。』

十大願（九）：三業不空願

「又發大願：『願乘不退之輪而行菩薩行，身、語、意業都不落空——凡暫時見我的，必定於佛法得決定；暫時聽聞我音聲的，就得真實的智慧；才生淨信的，就永斷煩惱。願得如大藥王樹之身（凡見聞觸者皆蒙利益），得如如意寶之身（有求皆滿），修行一切菩薩行；廣大如法界，究竟如虛空，盡未來際一切劫數，無有休息。』

十大願（十）：成正覺願——毛端成佛

「又發大願：『願於一切世界成就阿耨多羅三藐三菩提，而不離一毛端之處；於一切毛端之處，都能示現初生、出家、往詣道場、成正覺、轉法輪、入涅槃；得佛境界的大智慧力，於念念中隨一切眾生心示現成佛，令其得寂滅。以一種三菩提，了知一切法界即是涅槃之相；以一音聲說法，令一切眾生心皆歡喜；示現入大涅槃而不斷菩薩行；示現大智慧地，安立一切法。以法智通、神足通、幻通，自在變化，充滿一切法界；廣大如法界，究竟如虛空，盡未來際一切劫數，無有休息。』

十盡句：眾生界不可盡，我願不可盡

「佛子！菩薩住歡喜地，發起這樣的大誓願、這樣的大勇猛、這樣的大作用：以這十個願門為首，滿足百萬阿僧祇的大願。佛子！這些大願，以十個『盡』句而得成就。哪十個？所謂：眾生界盡、世界盡、虛空界盡、法界盡、涅槃界盡、佛出現界盡、如來智界盡、心所緣界盡、佛智所入境界界盡、世間轉法轉智轉界盡。『如果眾生界有盡，我的願才會盡；如果世界乃至世間轉法轉智轉界有盡，我的願才會盡。然而眾生界不可窮盡，乃至世間轉法轉智轉界不可窮盡，所以我這大願的善根，也沒有窮盡。』

十心與淨信之功用

「佛子！菩薩發了這樣的大願之後，就得到利益心、柔軟心、隨順心、寂靜心、調伏心、寂滅心、謙下心、潤澤心、不動心、不濁心。他成為成就淨信之人，信有這樣的功用：能信如來本行所入之處，信諸波羅蜜的成就，信入諸殊勝之地，信力的成就，信無所畏的具足，信不可壞的不共佛法之生長，信不可思議的佛法，信無中無邊的佛境界之出生，信隨入如來的無量境界，信果的成就。總而言之：信一切菩薩之行，乃至如來智地的說力。

觀眾生苦：大悲智慧、大慈光明智之生起

「佛子！這位菩薩又這樣想：『諸佛的正法，如是甚深，如是寂靜，如是寂滅，如是空，如是無相，如是無願，如是無染，如是無量，如是廣大。然而諸凡夫，心墮於邪見，被無明覆蓋障翳，豎立憍慢的高幢，落入渴愛的網中，行於諂誑的稠密叢林而不能自出；心與慳吝嫉妒相應而不捨，恆常造作諸趣受生的因緣；貪、瞋、愚癡積集種種業，日夜增長；以忿恨之風，吹動心識之火，熾燃不息；凡所造作的業，都與顛倒相應。欲流、有流、無明流、見流——相續生起心、意、識的種子，在三界的田中又生出苦芽。所謂：名與色共生而不相離，此名色增長，生出六處的聚落，六處當中根境相對而生觸，因觸而生受，因受而生愛，愛增長故生取，取增長故生有，有生起故就有生、老、死、憂、悲、苦、惱。這樣，眾生生長出苦的聚集——而這其中都是空的，離於我與我所，無知、無覺，無作、無受，如草木石壁，也如影像；然而眾生對此不覺不知。』菩薩見眾生於這樣的苦聚不得出離，於是就生起大悲智慧。他又這樣想：『這些眾生，我應當救拔，安置在究竟安樂之處。』於是就生起大慈光明之智。

大捨成就：一切能施

「佛子！菩薩摩訶薩隨順這樣的大悲、大慈，以深重之心住於初地時，對一切財物沒有吝惜，只求佛的大智，修行大捨——凡是所有，一切都能施：財穀、倉庫、金銀、摩尼、真珠、瑠璃、珂貝、璧玉、珊瑚等物，珍寶、瓔珞、莊嚴身體之具，象馬、車乘、奴婢、人民、城邑、聚落、園林、臺觀、妻妾、男女、內外眷屬以及其餘所有的珍玩之具，乃至頭目、手足、血肉、骨髓、一切身分，都無所吝惜——為的是求諸佛的廣大智慧。這就名為：菩薩住於初地的大捨成就。

轉修諸行：從無疲厭到堅固力

「佛子！菩薩以這樣的慈心、悲心、大施之心，為了救護一切眾生，轉而更加推求世間、出世間種種利益之事，無有疲厭，於是成就了無疲厭心。得了無疲厭心之後，對一切經論心無怯弱；因為無怯弱，就成就了一切經論之智。獲得這智慧之後，善能籌量什麼應作、什麼不應作，對上、中、下的一切眾生，隨其相應、隨其能力、隨其所習，如此而行——所以菩薩得以成就世智。成就世智之後，知時知量，以慚愧為莊嚴，勤修自利、利他之道，於是成就了慚愧莊嚴。在這樣的行持中，勤修出離，不退不轉，成就堅固之力。得了堅固力之後，勤於供養諸佛，對佛的教法能如說而行。

十種淨諸地法

「佛子！菩薩就這樣成就了十種淨治諸地之法，所謂：信、悲、慈、捨、無有疲厭、知諸經論、善解世法、慚愧、堅固力、供養諸佛依教修行。

見多佛・二攝・檀增上・金師鍊金喻

「佛子！菩薩住此歡喜地之後，以大願力得見許多佛。所謂：見多百佛、多千佛、多百千佛、多億佛、多百億佛、多千億佛、多百千億佛、多億那由他佛、多百億那由他佛、多千億那由他佛、多百千億那由他佛。他都以大心、深心，恭敬尊重，承事供養——衣服、飲食、臥具、醫藥，一切資生之具全都奉施，也用以供養一切眾僧；以這善根，全都迴向無上菩提。佛子！這位菩薩因供養諸佛的緣故，得成就利益眾生之法：以前兩種攝法攝取眾生，就是布施與愛語；後兩種攝法（利行、同事），只是憑信解之力去行，還沒有善巧通達。這位菩薩，在十波羅蜜之中，檀波羅蜜（施度）增上；其餘的波羅蜜不是不修行，只是隨力隨分。這位菩薩隨其所勤修的——供養諸佛、教化眾生——都是為了修行清淨地之法；所有善根都迴向一切智地，於是轉轉明淨，調柔成就，隨意堪用。佛子！譬如金師善巧鍊金，一次又一次放入火中，金便愈轉愈明淨，調柔成就，隨意堪用。菩薩也是這樣：供養諸佛、教化眾生，都是為了修行清淨地之法，所有善根全都迴向一切智地，轉轉明淨，調柔成就，隨意堪用。

善知諸地相・商主喻

「佛子！菩薩摩訶薩住於初地，應當從諸佛、菩薩、善知識那裡推求請問此地中的行相與得果，無有厭足，為的是成就此地之法；也應當從諸佛、菩薩、善知識那裡推求請問第二地中的行相與得果，無有厭足，為的是成就彼地之法；也應當這樣推求請問第三、第四、第五、第六、第七、第八、第九、第十地中的行相與得果，無有厭足，為的是成就彼地之法。這位菩薩善知諸地的障礙與對治，善知地的成與壞，善知地的相與果，善知地的得與修，善知地法的清淨，善知地與地的轉行，善知地地的處與非處，善知地地的殊勝智，善知地地的不退轉，善知淨治一切菩薩地乃至轉入如來地。佛子！菩薩這樣善知地相，從初地起行，不曾間斷，如此乃至進入第十地，無有斷絕；由這諸地智慧光明的緣故，成就如來的智慧光明。

「佛子！譬如商主，善知方便，想要帶領眾商人前往大城，還沒出發之時，先問清道路中的功德與過失，以及停留住宿之處的安危與否，然後備足路上的資糧，作應作的準備。佛子！那位大商主雖然還沒起步，已能知道路上所有的安危之事，善以智慧籌量觀察，備齊所需，令無缺乏，於是帶領眾商人乃至安穩到達那座大城，自身與眾人都免於憂患。佛子！菩薩商主也是這樣：住於初地，就善知諸地的障礙與對治，乃至善知一切菩薩地的清淨、轉入如來地，然後才具足福德智慧的資糧，帶領一切眾生，經過生死曠野的險難之處，安穩到達薩婆若城（一切智之城），自身與眾生都不遭患難。所以，菩薩應當常不懈怠地勤修諸地的殊勝淨業，乃至趣入如來的智地。

略說結語

「佛子！這就名為：略說菩薩摩訶薩入菩薩初地之門。若廣說，則有無量無邊百千阿僧祇的差別之事。

調柔果：閻浮提王・百三昧

「佛子！菩薩摩訶薩住此初地，多作閻浮提王，豪貴自在，常護正法；能以大布施攝取眾生，善於除去眾生慳貪之垢，常行大施，無有窮盡。布施、愛語、利益、同事——這一切所作之業，都不離念佛，不離念法，不離念僧，不離念同行菩薩，不離念菩薩行，不離念諸波羅蜜，不離念諸地，不離念力，不離念無畏，不離念不共佛法，乃至不離念具足一切種、一切智智。他又這樣想：『我應當在一切眾生之中為首、為勝、為殊勝、為妙、為微妙、為上、為無上、為導、為將、為帥，乃至為一切智智的依止者。』這位菩薩如果想要捨家，在佛法中勤行精進，便能捨棄家庭、妻子、五欲，依如來之教出家學道。既已出家，勤行精進，於一念之頃，得百三昧，得見百佛，知百佛神力，能震動百佛世界，能越過百佛世界，能光照百佛世界，能教化百世界的眾生，能住壽百劫，能知前際後際各百劫之事，能入百法門，能示現百身，於一一身能示現百菩薩作為眷屬。如果以菩薩殊勝的願力自在示現，則超過此數——百劫、千劫、百千劫，乃至百千億那由他劫也數不能知。」

重頌

那時，金剛藏菩薩想要重新宣明其義，而說頌曰：

「若人積集眾善，具足清白淨法，供養天人之尊，隨順慈悲之道；信解極其廣大，志樂亦復清淨，為求佛之智慧，發此無上之心。（發心）

「為淨一切智力，及以大無所畏，成就諸佛之法，救攝群生大眾；為得大慈大悲，及轉殊勝法輪，嚴淨佛之國土，發此最勝之心。一念遍知三世，而無有分別想，種種時劫不同，以此示於世間。略說：為求諸佛一切殊勝功德，發生廣大之心，其量等同虛空之界。（發心所為）

「悲在先而慧為主，方便與之共相應，信解清淨之心，如來無量之力；無礙之智現前，自悟而不由他，具足同於如來，發此最勝之心。佛子初始發生如是妙寶之心，即超凡夫之位，入於佛所行之處；生在如來之家，種族無有瑕玷，與佛共同平等，決定成無上覺。才生如是之心，即得入於初地，志樂不可動搖，譬如大山之王。（入地）

「多喜多愛樂，亦復多淨信，極大勇猛之心，以及慶悅踊躍之心；遠離於鬪諍、惱害及瞋恚，慚愧恭敬而質直，善能守護諸根。救世無等者所有的眾智慧——『此處我當得』，如是憶念而生歡喜。（多歡喜）

「初入於初地，即超五種怖畏：不活、死、惡名、惡趣、大眾威德；因為不貪著於我，及以於我所，這些佛子們，遠離了種種怖畏。（離五怖畏）

「常行大慈愍，恆有信與恭敬，慚愧功德齊備，日夜增長善法；愛樂法的真實之利，不愛領受諸欲；思惟所聞之法，遠離取著之行。不貪於利養，唯樂佛菩提，一心求佛智，專精無異念。修行諸波羅蜜，遠離諂媚虛誑，如所說而修行，安住真實語中；不污諸佛之家，不捨菩薩之戒，不樂於世間之事，常利益於世間；修善無有厭足，轉求增勝之道——如是好樂於法，與功德義相應。（淨治地法）

「恆起大願之心：願得見於諸佛，護持諸佛之法，攝取大仙（佛）之道；常生如是之願：修行最勝之行，成熟諸群生，嚴淨佛國土。一切諸佛剎，佛子悉皆充遍，平等共一心，所作皆不落空；一切毛端之處，一時成正等覺——如是等大願，無量無邊際。（十大願）

「虛空與眾生，法界及涅槃，世間佛出興，佛智心之境界，如來智所入，及以三轉（法·智·世間轉）之盡——『彼等若有窮盡，我願方始窮盡；如彼等無有盡期，我願亦復如是。』（十盡句）

「如是發大願，心柔軟調順；能信佛功德，觀察於眾生：知眾生從因緣而起，便興起慈念之心——『如是受苦的眾生，我今應當救脫。』為了這些眾生的緣故，而行種種布施：王位以及珍寶，乃至象馬車乘，頭目與手足，乃至身之血肉——一切都能捨，心無憂悔。（十心·大悲·大捨）

「尋求種種經書，其心無有厭倦，善解其中義趣，能隨世間所行；以慚愧自作莊嚴，修行轉趨堅固，供養無量諸佛，恭敬而尊重。（轉修諸行）

「如是常常修習，日夜無有懈倦，善根轉復明淨，如火鍊真金。菩薩住於此地，淨修於十地，所作無有障礙，具足不斷絕。譬如大商主，為利益眾商人，問知道路險易，安穩到達大城；菩薩住於初地，應知也是如此，勇猛無障礙，直到於第十地。（金師喻·商主喻）

「住此初地之中，作大功德之王，以法教化眾生，慈心無所損害；統領閻浮提之地，教化所行無不周及，皆令眾生安住大捨，成就佛之智慧。欲求最勝之道，捨棄自己的國王之位，能在佛的教法中，勇猛勤加修習，便得百種三昧，及得見百位諸佛，震動百個世界，光照與遊行也是如此，教化百土的眾生，入於百種法門，能知百劫之事，示現於百種身，並示現百位菩薩，作為自己的眷屬；若以自在的願力，則超過此數而無量。（調柔果）

「我於初地義中，只略述其少分；若要廣為分別，億劫也說不能盡。菩薩最殊勝之道，利益一切群生——如是初地之法，我今已宣說完畢。」（結說）

Raising the Mind and Entering the Ground: The Moment This Mind Arises, One Enters the First Ground

“Sons of the Buddha! If there are sentient beings who have deeply planted roots of goodness, well cultivated the various practices, well amassed the factors that aid the path, well made offerings to the buddhas, well amassed the pure and immaculate dharmas, been taken in by good friends, and whose deep mind has well attained purity; who have set up a vast resolve, given rise to a vast faith and understanding, with kindness and compassion present before them — for the sake of seeking the wisdom of a buddha, for the sake of gaining the ten powers, for the sake of gaining great fearlessness, for the sake of gaining the dharma of the equality of all buddhas, for the sake of rescuing and protecting all the world, for the sake of purifying great kindness and compassion, for the sake of gaining the wisdom that reaches the ten directions without remainder, for the sake of purifying every buddha-land without obstruction, for the sake of knowing all things of the three times in a single thought, for the sake of turning the great wheel of Dharma without fear.

“Sons of the Buddha! The bodhisattva gives rise to a mind such as this: it takes great compassion as its forerunner, wisdom is preeminent in it, it is embraced by skillful means, it is upheld by the highest deep mind; the power of the Tathāgata in it is measureless, it observes and discriminates well the power of valor and the power of wisdom, unobstructed wisdom is present before it, it accords with spontaneous wisdom, it can receive all the Buddha’s teachings, and by wisdom it teaches and transforms sentient beings; this mind is vast as the Dharma realm, ultimate as space, and reaches to the very end of the future. Sons of the Buddha! The moment the bodhisattva gives rise to a mind such as this, he passes beyond the stage of the ordinary person, enters the position of a bodhisattva, and is born into the family of the Tathāgata; no one can fault his lineage for any flaw; he leaves behind the destinies of the world and enters the path that transcends the world, gains the dharma of a bodhisattva, dwells in the place of a bodhisattva, enters into the equality of the three times, and within the lineage of the Tathāgata is destined to attain unsurpassed awakening. When a bodhisattva dwells in a dharma such as this, he is called: one who dwells on the bodhisattva’s Joyful Ground — because he is in accord with the unshakable.

Dwelling on the Ground with Much Joy: Joy Born of the Ten Recollections

“Sons of the Buddha! A bodhisattva who dwells on the Joyful Ground perfects much joy, much pure faith, much delight, much gladness, much rejoicing, much exultation, much valor, much freedom from contention, much freedom from harming, much freedom from anger. Sons of the Buddha! A bodhisattva dwelling on this Joyful Ground: because he recollects the buddhas, joy arises; because he recollects the Dharma of the buddhas, joy arises; because he recollects the bodhisattvas, joy arises; because he recollects the practices of the bodhisattvas, joy arises; because he recollects the purity of the perfections, joy arises; because he recollects the surpassing excellence of the bodhisattva grounds, joy arises; because he recollects the indestructibility of the bodhisattva, joy arises; because he recollects the Tathāgata’s teaching and transforming of sentient beings, joy arises; because he recollects that sentient beings can be brought to benefit, joy arises; because he recollects entering into the wisdom and skillful means of all tathāgatas, joy arises. He further thinks in this way: ‘Because I have turned away from all the objects of the world, joy arises; because I draw near to all the buddhas, joy arises; because I am far from the stage of the ordinary person, joy arises; because I am close to the ground of wisdom, joy arises; because I have forever cut off all the evil destinies, joy arises; because I can be a place of reliance for all sentient beings, joy arises; because I get to see all the tathāgatas, joy arises; because I am born into the realm of a buddha, joy arises; because I have entered into the equal nature of all bodhisattvas, joy arises; because I am far from all terror and from the standing on end of the hair of the body, joy arises.’

Leaving the Five Fears: Because There Is No Notion of Self, the Fears Are Gone for Good

“Why is this so? Once this bodhisattva has gained the Joyful Ground, all fears are left far behind, namely: the fear of not making a living (the fear of being unable to survive), the fear of a bad reputation (the fear of ill repute), the fear of death (the fear of dying), the fear of the evil destinies (the fear of falling into the evil destinies), and the fear of the majesty of the assembly (the fear of the imposing power of a great gathering) — all these fears are left behind forever. Why is this so? This bodhisattva has left the notion of self behind; he does not even cherish his own body, how much less the goods and property outside the body. Therefore he has no fear of not making a living. He does not seek offerings from others, but with a single mind gives to all sentient beings. Therefore he has no fear of a bad reputation. He is far from the view of a self and has no notion of a self. Therefore he has no fear of death. He knows for himself that after death he will assuredly not be parted from the buddhas and the bodhisattvas. Therefore he has no fear of the evil destinies. In his resolve and delight nothing in all the world is his equal, how much less could anything surpass him! Therefore he has no fear of the majesty of the assembly. It is in this way that the bodhisattva leaves behind every kind of alarm and terror and the standing on end of the hair of the body.

The Thirty Clauses on Purifying the Dharma of the Ground

“Sons of the Buddha! This bodhisattva takes great compassion as his forerunner, and his vast resolve and delight cannot be spoiled by anyone; turning to cultivate all the roots of goodness ever more diligently, he brings them to perfection, namely: because faith is preeminent in him; because his pure faith is abundant; because his faith and understanding are pure; because his faith is settled; because pity arises in him; because he perfects great kindness; because his mind is without weariness or sloth; because he adorns himself with shame and conscience; because he perfects gentleness; because he reveres, follows, and honors the teachings of the buddhas; because day and night he cultivates and gathers roots of goodness and never has enough; because he draws near to good friends; because he constantly delights in the true Dharma; because he seeks to hear much and never has enough; because he contemplates rightly and in accordance with principle the Dharma he has heard; because his mind neither leans upon nor grasps at anything; because he is not infatuated with gain, fame, or reverence; because he does not pursue any of the goods that support life; because he gives rise to a mind like a jewel and never has enough; because he seeks the ground of omniscience; because he seeks the powers, the fearlessnesses, and the dharmas exclusive to a buddha of the Tathāgata; because he seeks the perfections and the factors that aid the path; because he is free of every kind of flattery and deceit; because he is able to act as he has spoken; because he constantly guards true speech; because he does not defile the family of the Tathāgata; because he does not forsake the bodhisattva precepts; because he gives rise to the mind of omniscience, unshakable as the king of mountains; because he does not abandon the affairs of the world and yet perfects the path that transcends the world; because he amasses the factors that aid awakening and never has enough; because he constantly seeks the higher and ever more surpassing path. Sons of the Buddha! A bodhisattva who perfects the dharmas that purify the ground in this way is called: one who dwells on the bodhisattva’s Joyful Ground.

The Ten Great Vows (1): The Vow to Make Offerings

“Sons of the Buddha! A bodhisattva dwelling on this Joyful Ground is able to perfect great vows such as these, great valor such as this, great functioning such as this, namely: ‘To give rise to a vast, pure, and settled faith and understanding, and with every kind of article of offering reverently to make offerings to all the buddhas, leaving none out; vast as the Dharma realm, ultimate as space, to the end of the future through all the numbers of kalpas, without ceasing.’

The Ten Great Vows (2–3): The Vow to Receive and Uphold the True Dharma · The Vow to Serve the Buddhas

“He further makes a great vow: ‘May I receive the wheel of Dharma of all the buddhas, may I embrace the awakening of all the buddhas, may I guard the teachings of all the buddhas, may I uphold and maintain the dharma of all the buddhas; vast as the Dharma realm, ultimate as space, to the end of the future through all the numbers of kalpas, without ceasing.’ He further makes a great vow: ‘In every world where a buddha arises in the world — descending from the palace of the Tuṣita heaven, entering the womb, dwelling in the womb, being born, leaving the household life, attaining the path and preaching the Dharma, and manifesting nirvāṇa — may I in every case go to draw near and make offerings, be the foremost of the assembly, receive and practice the true Dharma, and in all places turn it at one and the same time; vast as the Dharma realm, ultimate as space, to the end of the future through all the numbers of kalpas, without ceasing.’

The Ten Great Vows (4): The Vow to Practice the Two Benefits — the Six Characteristics of Whole and Part, Sameness and Difference, Formation and Disintegration

“He further makes a great vow: ‘May all bodhisattva practices be vast and measureless, indestructible and unmixed, embracing all the perfections and purifying all the grounds — the characteristic of the whole, the characteristic of the parts, the characteristic of sameness, the characteristic of difference, the characteristic of formation, the characteristic of disintegration — and may all bodhisattva practices be expounded just as they are, teaching and transforming all sentient beings so that they receive and practice them and their minds grow; vast as the Dharma realm, ultimate as space, to the end of the future through all the numbers of kalpas, without ceasing.’

The Ten Great Vows (5): The Vow to Ripen Sentient Beings

“He further makes a great vow: ‘May all the realms of sentient beings — those with form and those without form, those with perception and those without perception, those neither with perception nor without perception; those born from eggs, from a womb, from moisture, and by transformation; those bound within the three realms, those entering all the places of birth within the six destinies, those gathered under name and form — may I teach and transform all these kinds, causing them to enter the Dharma of the Buddha, causing them to cut off forever all the destinies of the world, causing them to dwell in the path of the wisdom of omniscience; vast as the Dharma realm, ultimate as space, to the end of the future through all the numbers of kalpas, without ceasing.’

The Ten Great Vows (6): The Vow to Serve the Dharma Realm — Worlds Differentiated Like Indra’s Net

“He further makes a great vow: ‘May all worlds, vast and measureless, the coarse and the fine, those dwelling in disarray, those dwelling inverted, those dwelling upright, some entering, some proceeding, some departing, differentiated like the jeweled net of the heaven of Śakra, measureless in the ten directions and of every kind — may my wisdom know all of them clearly and know and see them directly present; vast as the Dharma realm, ultimate as space, to the end of the future through all the numbers of kalpas, without ceasing.’

The Ten Great Vows (7): The Vow of Purified Lands

“He further makes a great vow: ‘May all lands enter into a single land and a single land enter into all lands; may measureless buddha-lands all be purified, adorned with light and with every kind of appointment, freed from all the afflictions, perfecting the path of purity; may measureless sentient beings of wisdom fill them, universally entering the vast realms of the buddhas, manifesting in accord with the minds of sentient beings so as to make them all rejoice; vast as the Dharma realm, ultimate as space, to the end of the future through all the numbers of kalpas, without ceasing.’

The Ten Great Vows (8): The Vow of One Aim and One Practice

“He further makes a great vow: ‘May I share one aim and one practice with all bodhisattvas, without enmity or jealousy, amassing the roots of goodness together; may all bodhisattvas, equal and of one and the same object, constantly assemble together and never forsake one another; may I manifest at will every kind of buddha-body, and spontaneously, by my own mind, know the majestic power and wisdom that is the realm of all tathāgatas; may I gain the non-retrogressive supernormal power that goes wherever it wishes, travel through all worlds, appear bodily in every assembly, universally enter all the places of birth, perfect the inconceivable Great Vehicle, and cultivate the bodhisattva practices; vast as the Dharma realm, ultimate as space, to the end of the future through all the numbers of kalpas, without ceasing.’

The Ten Great Vows (9): The Vow That the Three Kinds of Action Not Be in Vain

“He further makes a great vow: ‘May I ride the non-retrogressive wheel and practice the bodhisattva practices, so that the actions of body, speech, and mind are never in vain — whoever sees me even for a moment will surely become settled in the Dharma of the Buddha; whoever hears my voice even for a moment will gain true wisdom; whoever gives rise to pure faith even for a moment will forever cut off the afflictions. May I gain a body like the great king of medicine trees (so that all who see, hear, or touch it are benefited), and a body like a wish-fulfilling jewel (so that whatever is sought is fulfilled), and cultivate all the bodhisattva practices; vast as the Dharma realm, ultimate as space, to the end of the future through all the numbers of kalpas, without ceasing.’

The Ten Great Vows (10): The Vow to Attain Perfect Awakening — Buddhahood at a Hair’s Tip

“He further makes a great vow: ‘May I attain unsurpassed perfect awakening in every world without leaving the space of a single hair’s tip; and at the place of every hair’s tip may I manifest being born, leaving the household life, going to the place of awakening, attaining perfect awakening, turning the wheel of Dharma, and entering nirvāṇa; may I gain the great power of wisdom that is a buddha’s realm, and in thought after thought manifest becoming a buddha in accord with the minds of all sentient beings, causing them to attain quiescence. With one and the same perfect awakening may I know that the whole Dharma realm is itself the characteristic of nirvāṇa; with a single sound may I preach the Dharma, causing the minds of all sentient beings to rejoice; may I manifest entering great nirvāṇa without cutting off the bodhisattva practices; may I manifest the ground of great wisdom and establish all dharmas therein. With the penetration of the wisdom of Dharma, the penetration of supernormal travel, and the penetration of illusion, may I transform freely and fill the whole Dharma realm; vast as the Dharma realm, ultimate as space, to the end of the future through all the numbers of kalpas, without ceasing.’

The Ten Clauses of Exhaustion: The Realm of Sentient Beings Cannot Be Exhausted, and Neither Can My Vow

“Sons of the Buddha! A bodhisattva dwelling on the Joyful Ground gives rise to great vows such as these, great valor such as this, great functioning such as this: taking these ten gates of vowing as the head, he fulfills a million asaṃkhyeyas of great vows. Sons of the Buddha! These great vows are perfected by means of ten clauses of ‘exhaustion.’ Which ten? Namely: the exhaustion of the realm of sentient beings, the exhaustion of the realm of worlds, the exhaustion of the realm of space, the exhaustion of the Dharma realm, the exhaustion of the realm of nirvāṇa, the exhaustion of the realm of the appearing of buddhas, the exhaustion of the realm of the wisdom of the tathāgatas, the exhaustion of the realm of the objects of the mind, the exhaustion of the realm that is the object entered by a buddha’s wisdom, and the exhaustion of the realm of the turning of the world, the turning of Dharma, and the turning of wisdom. ‘Were the realm of sentient beings to have an exhausting, only then would my vow be exhausted; were the realm of worlds, and so on down to the realm of the turning of the world, the turning of Dharma, and the turning of wisdom, to have an exhausting, only then would my vow be exhausted. But the realm of sentient beings cannot be exhausted, and so on down to the realm of the turning of the world, the turning of Dharma, and the turning of wisdom, which cannot be exhausted; therefore the roots of goodness of this great vow of mine likewise have no exhausting.’

The Ten States of Mind and the Working of Pure Faith

“Sons of the Buddha! Once the bodhisattva has made great vows such as these, he gains a mind of benefit, a gentle mind, a mind that accords, a still mind, a tamed mind, a quiescent mind, a humble mind, a moistening mind, an unshakable mind, and an unclouded mind. He becomes one who has perfected pure faith, and his faith has this working: he can believe in the place entered by the original practice of the Tathāgata, believe in the perfecting of the perfections, believe in the entering of the surpassing grounds, believe in the perfecting of the powers, believe in the full possession of the fearlessnesses, believe in the growth of the indestructible dharmas exclusive to a buddha, believe in the inconceivable Dharma of the Buddha, believe in the bringing forth of the realm of a buddha that has neither middle nor bound, believe in the following and entering of the measureless realms of the Tathāgata, believe in the perfecting of the fruit. To say it in sum: he believes in all the practices of the bodhisattvas, and on up to the power of expounding of the ground of the Tathāgata’s wisdom.

Contemplating the Suffering of Beings: The Arising of the Wisdom of Great Compassion and the Bright Wisdom of Great Kindness

“Sons of the Buddha! This bodhisattva further thinks in this way: ‘The true Dharma of the buddhas is thus profound, thus still, thus quiescent, thus empty, thus signless, thus wishless, thus undefiled, thus measureless, thus vast. Yet ordinary people let their minds fall into wrong views, are covered and screened by ignorance, set up the high banner of arrogance, fall into the net of craving, walk in the dense thicket of flattery and deceit and cannot get themselves out; their minds, being in league with stinginess and jealousy, do not let go, and they constantly make the causes and conditions for taking birth in the destinies; greed, anger, and delusion amass every kind of karma, growing day and night; with the wind of rage and hatred they fan the fire of mind and consciousness, which blazes without cease; whatever karma they make is in league with inversion. The flood of desire, the flood of existence, the flood of ignorance, the flood of views — these give rise in unbroken succession to the seeds of mind, mentation, and consciousness, and in the field of the three realms there sprout once more the shoots of suffering. That is: name and form arise together and are not apart from each other; this name and form grow and bring forth the village of the six sense-fields; within the six sense-fields faculty and object meet and contact is born; because of contact, feeling is born; because of feeling, craving is born; because craving grows, grasping is born; because grasping grows, existence is born; and because existence arises, there are birth, aging, death, sorrow, lamentation, suffering, and distress. In this way sentient beings grow the mass of suffering — and within all of this there is emptiness, apart from a self and from what belongs to a self, without knowing and without awareness, without an agent and without an experiencer, like grass and trees and stones and walls, and also like a reflected image; yet sentient beings neither realize this nor know it.’ Seeing that sentient beings cannot get free from a mass of suffering such as this, the bodhisattva thereupon gives rise to the wisdom of great compassion. He further thinks in this way: ‘These sentient beings I ought to rescue and set in the place of ultimate peace and happiness.’ And thereupon he gives rise to the bright wisdom of great kindness.

The Perfecting of Great Giving: All Things Can Be Given

“Sons of the Buddha! When a bodhisattva-mahāsattva, in accord with great compassion and great kindness such as these, dwells with a deeply weighty mind upon the first ground, he has no stinginess toward any goods, but seeks only the great wisdom of a buddha and cultivates great giving — whatever he has, all of it he is able to give: wealth and grain, storehouses, gold and silver, maṇi jewels, true pearls, lapis lazuli, conch-shell and cowrie, jade discs, coral and the like; precious things, necklaces, and the articles that adorn the body; elephants and horses, carriages and vehicles, servants and subjects, cities, settlements, gardens and groves, terraces and belvederes, wives and concubines, sons and daughters, the retinue within and without, and all the rest of his precious playthings; and on down to his head and eyes, his hands and feet, his blood and flesh, his bones and marrow, every part of his body — toward none of it is he stingy — and this for the sake of seeking the vast wisdom of the buddhas. This is called: the perfecting of great giving by a bodhisattva dwelling on the first ground.

Advancing in the Practices: From Tirelessness to Steadfast Strength

“Sons of the Buddha! With a kind mind, a compassionate mind, and a mind of great giving such as these, and for the sake of rescuing and protecting all sentient beings, the bodhisattva turns to seek out ever more the various matters of benefit, worldly and world-transcending, and is never wearied; and thereupon he perfects the mind that is never wearied. Having gained the mind that is never wearied, his mind does not flinch before any of the scriptures and treatises; and because he does not flinch, he perfects the wisdom of all the scriptures and treatises. Having obtained this wisdom, he is well able to weigh what should be done and what should not be done, and toward sentient beings of the higher, the middling, and the lower kinds he acts as befits each of them, according to their capacity and according to what they are accustomed to — and so the bodhisattva comes to perfect worldly wisdom. Having perfected worldly wisdom, he knows the time and knows the measure, adorns himself with shame and conscience, and diligently cultivates the path that benefits himself and benefits others; and thereupon he perfects the adornment of shame and conscience. Practicing in this way, he diligently cultivates the leaving behind of the world, neither retreating nor turning back, and perfects steadfast strength. Having gained steadfast strength, he is diligent in making offerings to the buddhas and is able to practice the Buddha’s teachings as they are taught.

The Ten Dharmas That Purify the Grounds

“Sons of the Buddha! In this way the bodhisattva perfects the ten dharmas that purify the grounds, namely: faith, compassion, kindness, giving, being never wearied, knowing the scriptures and treatises, understanding well the ways of the world, shame and conscience, steadfast strength, and making offerings to the buddhas and practicing according to their teaching.

Seeing Many Buddhas · The Two Means of Gathering · The Preeminence of Giving · The Simile of the Goldsmith Refining Gold

“Sons of the Buddha! After a bodhisattva has dwelt on this Joyful Ground, by the power of his great vows he gets to see many buddhas, namely: he sees many hundreds of buddhas, many thousands of buddhas, many hundreds of thousands of buddhas, many koṭis of buddhas, many hundreds of koṭis of buddhas, many thousands of koṭis of buddhas, many hundreds of thousands of koṭis of buddhas, many koṭis of nayutas of buddhas, many hundreds of koṭis of nayutas of buddhas, many thousands of koṭis of nayutas of buddhas, many hundreds of thousands of koṭis of nayutas of buddhas. All of them he honors and reveres with a great mind and a deep mind, and he serves them and makes offerings to them — robes, food and drink, bedding, and medicine, all the articles that support life he offers up entirely, and with them he makes offerings to the whole assembly of monks as well; and with these roots of goodness he dedicates and directs everything toward unsurpassed awakening. Sons of the Buddha! Because this bodhisattva makes offerings to the buddhas, he attains the perfecting of the dharma that benefits sentient beings: with the first two means of gathering he gathers in sentient beings, that is, giving and kind speech; the latter two means of gathering (beneficial conduct and working alongside) he practices only by the strength of faith and understanding, and he has not yet become skillfully versed in them. Among the ten perfections, in this bodhisattva the dāna-pāramitā (the perfection of giving) is preeminent; it is not that he does not practice the remaining perfections, but he practices them according to his strength and according to his share. Whatever this bodhisattva diligently cultivates — making offerings to the buddhas, teaching and transforming sentient beings — is all for the sake of practicing the dharma that purifies the ground; and all his roots of goodness he dedicates and directs toward the ground of omniscience, whereupon they turn ever brighter and purer, become pliant and accomplished, and are fit for use as he wishes. Sons of the Buddha! It is like a goldsmith who is skilled at refining gold: again and again he puts it into the fire, and the gold turns ever brighter and purer, becomes pliant and accomplished, and is fit for use as he wishes. So it is with the bodhisattva: making offerings to the buddhas and teaching and transforming sentient beings are all for the sake of practicing the dharma that purifies the ground; all his roots of goodness he dedicates and directs toward the ground of omniscience, and they turn ever brighter and purer, become pliant and accomplished, and are fit for use as he wishes.

Knowing Well the Characteristics of the Grounds · The Simile of the Caravan Leader

“Sons of the Buddha! A bodhisattva-mahāsattva who dwells on the first ground should seek out and inquire of the buddhas, the bodhisattvas, and good friends concerning the characteristics of the practice and the attainment of the fruit within this ground, never having enough of it, for the sake of perfecting the dharma of this ground; he should likewise seek out and inquire of the buddhas, the bodhisattvas, and good friends concerning the characteristics of the practice and the attainment of the fruit within the second ground, never having enough of it, for the sake of perfecting the dharma of that ground; and he should in the same way seek out and inquire concerning the characteristics of the practice and the attainment of the fruit within the third, fourth, fifth, sixth, seventh, eighth, ninth, and tenth grounds, never having enough of it, for the sake of perfecting the dharma of those grounds. This bodhisattva knows well the obstructions of the grounds and their antidotes, knows well the formation and the disintegration of the grounds, knows well the characteristics and the fruits of the grounds, knows well the attaining and the cultivating of the grounds, knows well the purity of the dharma of the grounds, knows well the advance from ground to ground, knows well what is and what is not the proper place of each ground, knows well the surpassing wisdom of each ground, knows well the non-retrogression of each ground, and knows well the purifying of all the bodhisattva grounds on up to the passing over into the ground of the Tathāgata. Sons of the Buddha! A bodhisattva who thus knows well the characteristics of the grounds sets out in practice from the first ground and never once breaks off, and in this way on up to entering the tenth ground, with no interruption; and because of the light of the wisdom of these grounds, he perfects the light of the wisdom of the Tathāgata.

“Sons of the Buddha! It is like a caravan leader who knows skillful means well and wishes to lead a company of merchants to a great city: before he has set out, he first asks clearly about the merits and the hazards along the road and whether the places of halting and lodging are safe or not, and then he lays in ample provisions for the journey and makes the preparations that ought to be made. Sons of the Buddha! That great caravan leader, though he has not yet taken a step, is already able to know all the matters of safety and danger along the road; he weighs and observes them well with wisdom and prepares everything needed so that nothing is lacking, and thereupon he leads the company of merchants all the way to arrive safely at that great city, so that he himself and the whole company are spared misfortune. Sons of the Buddha! So it is with the bodhisattva caravan leader: dwelling on the first ground, he already knows well the obstructions of the grounds and their antidotes, and on up to knowing well the purity of all the bodhisattva grounds and the passing over into the ground of the Tathāgata; only then does he complete the provisions of merit and wisdom and lead all sentient beings through the perilous places of the wilderness of birth and death, arriving safely at the city of Sarvajñā (the city of omniscience), so that neither he himself nor sentient beings meet with calamity. Therefore the bodhisattva should constantly and without slackening cultivate the surpassing pure deeds of the grounds, on up to entering the ground of the Tathāgata’s wisdom.

The Concluding Words of the Summary Exposition

“Sons of the Buddha! This is called: the summary exposition of the gate by which a bodhisattva-mahāsattva enters the bodhisattva’s first ground. Were it expounded at length, there would be measureless, boundless hundreds of thousands of asaṃkhyeyas of differentiated matters.

The Fruit of Pliancy: King of Jambudvīpa · A Hundred Samādhis

“Sons of the Buddha! A bodhisattva-mahāsattva who dwells on this first ground mostly becomes a king of Jambudvīpa, of great rank and sovereign, who constantly guards the true Dharma; he is able to gather in sentient beings by great giving, is good at removing from sentient beings the stain of stinginess and greed, and constantly practices great giving without end. Giving, kind speech, benefiting, and working alongside — in all the deeds he does he is never apart from the recollection of the Buddha, never apart from the recollection of the Dharma, never apart from the recollection of the Saṅgha, never apart from the recollection of the bodhisattvas who practice together with him, never apart from the recollection of the bodhisattva practices, never apart from the recollection of the perfections, never apart from the recollection of the grounds, never apart from the recollection of the powers, never apart from the recollection of the fearlessnesses, never apart from the recollection of the dharmas exclusive to a buddha, and on up to never being apart from the recollection of the full possession of all modes and of the wisdom of omniscience. He further thinks in this way: ‘Among all sentient beings I ought to be the foremost, the best, the surpassing, the excellent, the sublime, the high, the unsurpassed, the guide, the leader, the commander, and on up to the one on whom they rely for the wisdom of omniscience.’ If this bodhisattva wishes to forsake the household and to practice with vigor within the Dharma of the Buddha, he is able to forsake his household, his wife and children, and the five desires, and to leave the household life and study the path in accordance with the Tathāgata’s teaching. Having left the household life and practiced with vigor, in the space of a single thought he gains a hundred samādhis, gets to see a hundred buddhas, knows the spiritual power of a hundred buddhas, is able to shake a hundred buddha-worlds, is able to pass beyond a hundred buddha-worlds, is able to illumine a hundred buddha-worlds, is able to teach and transform the sentient beings of a hundred worlds, is able to live for a hundred kalpas, is able to know the affairs of a hundred kalpas past and a hundred kalpas to come, is able to enter a hundred gates of Dharma, is able to manifest a hundred bodies, and in each single body is able to manifest a hundred bodhisattvas as his retinue. And if by the sovereign power of a bodhisattva’s surpassing vows he manifests freely, then he surpasses this number — a hundred kalpas, a thousand kalpas, a hundred thousand kalpas, and on up to a hundred thousand koṭis of nayutas of kalpas could not reckon it.”

The Verses in Repetition

At that time the bodhisattva Vajragarbha, wishing to restate and make clear the meaning of this, spoke in verse:

“If a person amasses the many kinds of good and is fully possessed of the pure and immaculate dharmas, makes offerings to the honored one of gods and humans, and follows the way of kindness and compassion; whose faith and understanding are utterly vast and whose resolve and delight are likewise pure — such a one, seeking the wisdom of a buddha, gives rise to this unsurpassed mind. (Raising the mind)

“In order to purify the power of omniscience and the great fearlessness as well, to perfect the dharmas of the buddhas, and to rescue and gather in the host of beings; in order to gain great kindness and great compassion, and to turn the surpassing wheel of Dharma, and to adorn and purify a buddha-land, he gives rise to this most excellent mind. In a single thought he knows the three times through and through, yet without any notion of discrimination; the various kalpas differ one from another, and by this he shows himself to the world. Stated summarily: seeking all the surpassing merits of the buddhas, he brings forth a vast mind whose measure is equal to the realm of space. (What the raising of the mind is for)

“Compassion foremost and wisdom as master, with skillful means in accord with them, a mind of faith and understanding that is pure, and the measureless power of the Tathāgata; unobstructed wisdom present before him, awakening of himself and not through another, fully possessed of what is the same as the Tathāgata, he gives rise to this most excellent mind. When a son of the Buddha first brings forth such a mind, a wondrous jewel, he at once passes beyond the position of the ordinary person and enters where the Buddha walks; born into the family of the Tathāgata, his lineage without blemish, equal and the same as the buddhas, he is destined to accomplish unsurpassed awakening. As soon as such a mind is born, he at once gains entry into the first ground, his resolve and delight unshakable, like a great king of mountains. (Entering the ground)

“Much rejoicing and much delight, and likewise much pure faith, a mind of the greatest valor, together with a mind of gladness and exultation; far from contention, from harming, and from anger, with shame and conscience, reverent and upright, well able to guard the faculties. All the many kinds of wisdom possessed by the peerless one who saves the world — ‘This I shall attain’ — recollecting thus, joy is born. (Much joy)

“First entering the first ground, he at once passes beyond the five kinds of fear: of not making a living, of death, of a bad reputation, of the evil destinies, and of the majesty of the assembly; because he does not cling to a self, nor to what belongs to a self, these sons of the Buddha are far removed from every kind of fear. (Leaving the five fears)

“He constantly practices great kindness and pity, and always has faith and reverence, with shame and conscience and merit complete, day and night his good dharmas growing; he delights in the true benefit of the Dharma and does not delight in receiving the desires; he ponders the Dharma he has heard and stays far from the practice of grasping and clinging. He is not greedy for gain and offerings, but delights only in the Buddha’s awakening, with a single mind seeking the Buddha’s wisdom, focused and without a second thought. He practices the perfections, stays far from flattery and deceit, practices just as he has spoken, and abides within true speech; he does not defile the family of the buddhas, does not forsake the bodhisattva precepts, takes no delight in the affairs of the world, and constantly benefits the world; he cultivates the good and never has enough, turning to seek an ever more surpassing path — thus taking delight in the Dharma, in accord with the meaning of merit. (Purifying the dharma of the ground)

“He constantly gives rise to the mind of great vows: may I get to see the buddhas, guard and uphold the Dharma of the buddhas, and take in the path of the great sage (the Buddha); constantly he gives rise to such vows: to practice the most excellent practice, to ripen the host of beings, and to adorn and purify the buddha-lands. In all the buddha-fields the sons of the Buddha fill them everywhere, equal and of one and the same mind, and all that they do is never in vain; at every place that is a hair’s tip, at one and the same time they attain perfect awakening — such great vows as these are measureless and without bound. (The ten great vows)

“Space and sentient beings, the Dharma realm and nirvāṇa, the arising of a buddha in the world, the realm of a buddha’s wisdom and of the mind, that which the Tathāgata’s wisdom enters, and the exhausting of the three turnings (of Dharma, of wisdom, and of the world) — ‘Were those to have an exhausting, only then would my vow come to be exhausted; as those have no exhausting, so likewise is my vow.’ (The ten clauses of exhaustion)

“Having thus made great vows, his mind is gentle, pliant, and tamed; he is able to believe in the merits of a buddha and to contemplate sentient beings: knowing that sentient beings arise from causes and conditions, he thereupon brings forth a mind of kindly recollection — ‘These sentient beings who suffer thus, I ought now to rescue and set free.’ For the sake of these sentient beings he practices every kind of giving: a royal throne and precious jewels, and on down to elephants, horses, carriages and vehicles, his head and eyes and hands and feet, and on down to the blood and flesh of his body — all of it he is able to relinquish, with a mind free of grief and regret. (The ten states of mind · great compassion · great giving)

“He seeks out every kind of scripture and treatise, his mind never wearying, understands well the purport of their meaning, and is able to accord with what the world does; adorning himself with shame and conscience, his practice turns ever more steadfast, and he makes offerings to measureless buddhas, reverent and honoring. (Advancing in the practices)

“Practicing constantly in this way, day and night without slackening, his roots of goodness turn ever brighter and purer, like true gold refined in fire. A bodhisattva dwelling on this ground purifies and cultivates the ten grounds, and all that he does is without obstruction, complete and unbroken. Just as a great caravan leader, for the benefit of the company of merchants, asks and learns which roads are perilous and which are easy, and arrives safely at the great city; so it should be known of a bodhisattva dwelling on the first ground — valorous and unobstructed, straight on to the tenth ground. (The simile of the goldsmith · the simile of the caravan leader)

“Dwelling within this first ground, he becomes a king of great merit, teaching and transforming sentient beings by the Dharma, his kind mind doing no harm; he governs the land of Jambudvīpa, and his teaching and practice reach everywhere, causing sentient beings all to abide in great giving and to perfect the wisdom of a buddha. Wishing to seek the most excellent path, he forsakes his own royal throne, and is able, within the teachings of the Buddha, to practice with valor and diligence, whereupon he gains a hundred kinds of samādhi and gets to see a hundred buddhas, shakes a hundred worlds, and his illumining and traveling are likewise so, teaches and transforms the sentient beings of a hundred lands, enters a hundred kinds of Dharma gates, is able to know the affairs of a hundred kalpas, manifests a hundred kinds of bodies, and manifests a hundred bodhisattvas to be his own retinue; and if by the sovereign power of his vows, then he surpasses this number without measure. (The fruit of pliancy)

“Of the meaning of the first ground I have set out only a small part; were it to be discriminated at length, a koṭi kalpas could not exhaust the telling. The most excellent path of a bodhisattva benefits all the host of beings — such is the Dharma of the first ground, which I have now finished expounding.” (The concluding exposition)

義疏Exposition

凡聖之界，在哪一步跨過

人人都會問修行的路有多長，卻少有人問：凡夫與聖者之間那道門檻，究竟在哪一步跨過？十地是菩薩的聖位階梯，而歡喜地是第一階——這一地要回答的，正是「入聖」這件事本身：什麼樣的心，跨過去了；跨過去的人，內裡發生了什麼。

經文開卷先數了一長串「善」：深種善根、善修諸行、善集助道、善供養諸佛、善集白淨法，為善知識所攝，深心清淨——這是資糧，是門檻之前的路。然後十個「為」字排開：為求佛智、為得十力、為得大無畏、為救一切世間……乃至為轉大法輪無所畏。澄觀判此會之來意說得直截：前面諸會明的是解、行、願，賢位之因到此結束；從這裡起，是「智冥真如，聖位果立」——前是教道，此是證道。三賢位修得再好，仍在門外；這一步，是門裡門外之別。

始發此心，即生如來家

那跨過去的一刻是什麼？經文的答案出人意料地快：「菩薩始發如是心，即得超凡夫地，入菩薩位，生如來家。」——才發起這個心，就超了凡夫地。不是修完了才算，是發起的當下就入了位。

但要看清這個「心」是什麼心。經文給它四個定語：以大悲為首，智慧增上，善巧方便所攝，最上深心所持——悲在最前，智為主導，量則「廣大如法界，究竟如虛空，盡未來際」。這不是一念好心，是把整個法界都放進來的心。正因這個心的量與如來同量，所以說「生如來家」：從此是佛家的兒子，種族無有瑕玷，於如來種中決定當得無上菩提。住這樣的法，才名為住歡喜地——而經文補的那一句最要緊：「以不動相應故。」入了聖位的標記不是激動，是不動：志樂不可動，譬如大山王。

李通玄讀此處讀出一層深意：這『始發如是心即生如來家』，與十住位裡初發心住的話遙遙相同——初發心時所乘的，與初地所證的，同是一個如來智慧為體。表法家由此說初地通收初發心住：發心與證入，本是一體之首尾。

歡喜從何處來

地名「歡喜」，最容易讀淺。經文自己把這歡喜數了兩輪：先是十句「多」——多歡喜、多淨信、多愛樂、多適悅、多欣慶、多踊躍、多勇猛、多無鬪諍、多無惱害、多無瞋恨；再是十句「念……故生歡喜」——念諸佛故、念諸佛法故、念諸菩薩故……乃至念入一切如來智方便故。世親釋此地得名，一句話收盡：成就無上自利利他之行，初證聖處，多生歡喜。澄觀依論再開三喜：入觀之心適悅，是心喜；出觀喜受相應，是體喜；歡喜內充、外及五根輕安調暢，是根喜——喜到連身根都調暢，所以此喜亦名為樂。法藏則開三義：二利創成、真理初證、聖位新得——本來求的正是這個，如今遂了本期之心，故生歡喜。

可這歡喜最深的一層，經文用「離五怖畏」來說。不活畏、惡名畏、死畏、惡道畏、大眾威德畏——人心底層的五種怕，得此地者一時脫落。為什麼脫落？經文的理路乾淨得很：「此菩薩離我想故。」不愛自身，何況資財，所以不怕活不下去；不求供養、只施於人，所以不怕壞名聲；離我見、無我想，所以不怕死；自知死後決定不離諸佛菩薩，所以不怕惡道；志樂世間無等，所以不怕任何大眾的威勢。五種怕，追到根都是一個「我」在怕；我想一離，怕無所附。原來初地的歡喜不是得了什麼的興奮，是卸了「我」之後的輕安——從此不再害怕的人，那種喜。

十大願：把願發到無可窮盡處

住地之後第一件大事，是發願。十大願一字排開：供養一切諸佛、受持一切佛法、承事一切諸佛、修行二利、成熟眾生、承事法界（願智遍知如帝網差別的無量世界）、嚴淨佛土、與一切菩薩同心同行、三業不空（見者聞者皆蒙益，如大藥王樹、如如意寶）、於一切毛端處一時成正覺。每一願的收尾都是同一個疊句：廣大如法界，究竟如虛空，盡未來際一切劫數，無有休息。

願要發到多大才算數？經文再翻一層：這十願以「十盡句」而得成就——若眾生界盡，我願乃盡；若世界乃至世間轉法轉智轉界盡，我願乃盡。而眾生界不可盡，故「我此大願善根無有窮盡」。這是把願的量錨在無盡上：不是『我盡力』，是『除非眾生度得盡，否則此願沒有停下來的那一天』。願一旦這樣發，就不再是心裡的一個念頭，而是一條與法界同壽的軌道。

而華嚴宗義最深的一個法數，就藏在第四願裡。願文說菩薩行「總相、別相、同相、異相、成相、壞相」——六相之名，經據正在此處。世親在論中逐一釋之：「總者是根本入，別者餘九入」，同者入故、異者增相故、成者略說故、壞者廣說故，「如世界成壞」。後來華嚴宗的六相圓融——一即一切、一切即一，全分不礙、彼此相成——其種子便由這六個字生出。澄觀疏到十願處直接點破：一願之中具一切願，即入重重；「六相圓融，正在此文」。第六願中那張「帝網」也是同一眼目：帝釋天寶網，珠珠相映、影影互含——後世以帝網說十玄無盡，其喻的品內出處，就在初地菩薩的願文裡。換句話說：華嚴最玄的圓融義，不是玄談出來的，是從初地的願心裡長出來的。

從願到行：布施打頭，如火鍊金

願發了，行從哪裡起步？經文的次第樸實：菩薩觀見凡夫「以忿恨風吹心識火」、名色相生、「於三界田中復生苦芽」，十二因緣一環扣一環，眾生於苦聚中不覺不知——見此而生大悲智慧、大慈光明智。悲慈既起，第一個行門是捨：財穀倉庫、金銀摩尼、城邑聚落、妻妾眷屬，乃至頭目手足、血肉骨髓，「一切能施」。所以初地十度之中，檀波羅蜜增上——其餘九度不是不修，隨力隨分而已。布施打頭，不是因為它最高，而是因為它與「離我想」最直接：肯捨，就是無我最樸素的練習。

由捨而供佛、化生、聞法、成智，經文以一喻收束這一地的行相：譬如金師鍊金，數數入火，轉轉明淨，調柔成就，隨意堪用。善根不是一次鍊成的；供養諸佛、教化眾生，每一遭都是入一次火。這個喻在往後諸地還會回來，火候一地深過一地——初地只是第一次入火，金已開始亮了。

再一喻收束這一地的眼界：商主欲將商眾往詣大城，未發之時先問道中險易、備足資糧，然後將眾人安穩到達。菩薩住初地，便遍問二地乃至十地的相與果，善知諸地障對治、地地轉行，然後將一切眾生經生死曠野，「安隱得至薩婆若城」——一切智之城。初地菩薩最動人的地方在此：人才站上第一階，眼裡已裝著整條階梯和階梯盡頭的城。

行滿則果現：此地菩薩多作閻浮提王，以大施攝眾生；若出家精進，一念之頃得百三昧、見百佛、動百世界、化百世界眾生——「百」是此地的量，往後逐地增廣。而無論在家出家，一切所作「皆不離念佛，不離念法，不離念僧」，乃至不離念一切智智——歡喜地的人做什麼都行，只是心裡那根線，始終拴在佛上。

唯識鏡對讀：極喜地＝見道

此地在唯識一系有一個更嚴格的名字：極喜地。成唯識論釋此地說「初獲聖性，具證二空，能益自、他，生大喜故」——把「歡喜」的內涵定得極準：初次證得二空真如、初獲聖者之性，這一刻在唯識行位裡就是「見道」。解深密經說「從初極喜地名為通達」；成唯識論明見道時「生如來家，住極喜地，善達法界，得諸平等」，與本品「入菩薩位，生如來家」句句相承；分別起的煩惱障、所知障之種子，正於此地見道時初斷——這是「離五怖畏」在斷惑層面的精確對應：分別我見斷了，依我見而起的怕，才會連根脫落。世親造《十地經論》逐文釋此品，瑜伽菩薩地立「極歡喜住」與此地對位——華嚴的歡喜地與唯識的見道位，是同一道門檻的兩種描述：一邊說門裡人的心情與願量，一邊說跨門那一步斷了什麼、證了什麼。兩鏡對照，此地的分量才看得足。

承衍

本地經文為後世兩軸所承。華嚴宗方面：第四願「總相、別相、同相、異相、成相、壞相」六相之名，經世親論釋而為智儼、法藏拈出，長成六相圓融之義；第六願的帝網，長成十玄無盡之喻——賢首一宗圓融法界之談，其經據植根於此。唯識軸方面：世親《十地經論》為此品逐文之釋；攝大乘論入極喜地即見道、成唯識論十地斷十障證十真如、瑜伽菩薩地極歡喜住之對配，皆承此品十地行位而立論。一品之文，東流成華嚴之圓融，西流成唯識之行位——初地歡喜，正是兩河共出的源頭。

Where Is the Line Between Ordinary and Noble Actually Crossed?

Everyone asks how long the path of practice is; few ask where exactly the threshold between an ordinary person and a noble one is crossed. The ten grounds are the ladder of the bodhisattva’s noble positions, and the Joyful Ground is the first rung — and what this ground has to answer is precisely the matter of “entering the noble state” itself: what kind of mind it is that crosses over, and what has happened inside the one who has crossed.

The sūtra opens by counting off a long string of “wells”: roots of goodness deeply planted, the various practices well cultivated, the aids to the path well amassed, offerings well made to the buddhas, the pure and immaculate dharmas well amassed, being taken in by good friends, the deep mind pure — this is the store of provisions, the road that lies before the threshold. Then ten clauses of “for the sake of” are laid out in a row: for the sake of seeking the wisdom of a buddha, of gaining the ten powers, of gaining great fearlessness, of rescuing all the world … on up to turning the great wheel of Dharma without fear. Chengguan judges the reason for the coming of this assembly bluntly: what the earlier assemblies made clear was understanding, practice, and vow, and there the causes of the worthy stages come to an end; from here on it is “wisdom merging with suchness, the fruit of the position of a noble one established” — the earlier is the path of instruction, this is the path of realization. However well one cultivates the three worthy stages, one is still outside the door; this one step is the difference between inside the door and out.

The Moment This Mind Arises, One Is Born into the Family of the Tathāgata

What is that moment of crossing over? The sūtra’s answer comes with unexpected speed: “The moment the bodhisattva gives rise to a mind such as this, he passes beyond the stage of the ordinary person, enters the position of a bodhisattva, and is born into the family of the Tathāgata.” The moment this mind is raised, the stage of the ordinary person has already been passed. It does not count only once the cultivating is finished; it is at the very instant of raising the mind that the position is entered.

But one must see clearly what this “mind” is. The sūtra gives it four qualifiers: great compassion as its forerunner, wisdom preeminent in it, skillful means embracing it, the highest deep mind upholding it — compassion at the very front, wisdom as master, and for its measure, “vast as the Dharma realm, ultimate as space, reaching to the end of the future.” This is not a single good thought; it is a mind with the whole Dharma realm placed inside it. Precisely because the measure of this mind is the same as the Tathāgata’s, it is said that one is “born into the family of the Tathāgata”: from now on one is a son of the Buddha’s house, one’s lineage without blemish, and within the lineage of the Tathāgata destined to attain unsurpassed awakening. Dwelling in a dharma such as this is what is called dwelling on the Joyful Ground — and the clause the sūtra adds is the most important of all: “because he is in accord with the unshakable.” The mark of having entered the position of a noble one is not excitement but immovability: resolve and delight that cannot be moved, like a great king of mountains.

Li Tongxuan reads a further layer into this passage: this sentence, that the moment such a mind is raised one is born into the family of the Tathāgata, is word for word the same as what is said of the abode of the first raising of the mind among the ten abodes — what is ridden upon at the first raising of the mind and what is realized on the first ground have one and the same wisdom of the Tathāgata as their substance. On this basis the expositor of symbolic meaning holds that the first ground takes in the abode of the first raising of the mind together with itself: the raising of the mind and the realizing entry are the head and tail of one and the same thing.

Where Does the Joy Come From?

The name “Joyful” is the easiest thing here to read shallowly. The sūtra itself counts this joy off in two rounds: first ten clauses of “much” — much joy, much pure faith, much delight, much gladness, much rejoicing, much exultation, much valor, much freedom from contention, much freedom from harming, much freedom from anger; and then ten clauses of “because he recollects … joy arises” — because he recollects the buddhas, because he recollects the Dharma of the buddhas, because he recollects the bodhisattvas … on up to because he recollects entering the wisdom and skillful means of all tathāgatas. Vasubandhu explains how this ground gets its name and gathers it all into one sentence: because he perfects the unsurpassed practice of benefiting himself and benefiting others, and on first realizing the place of a noble one much joy is born. Chengguan, following the treatise, opens this out further into three joys: the delight of the mind that enters contemplation is joy of mind; the joyful feeling that accompanies coming out of contemplation is joy of the substance; joy filling one within and reaching outward to the five faculties as ease and harmony is joy of the faculties — a joy so full that even the bodily faculties are brought into harmony, and therefore this joy is also called bliss. Fazang, for his part, opens out three senses: the two benefits are for the first time brought about, the true principle is for the first time realized, the position of a noble one is newly gained — what one had been seeking all along was just this, and now the mind’s original expectation is fulfilled, and so joy is born.

But the deepest layer of this joy the sūtra states by way of “leaving the five fears.” The fear of not making a living, the fear of a bad reputation, the fear of death, the fear of the evil destinies, the fear of the majesty of the assembly — the five fears at the bottom of the human heart fall away all at once for the one who gains this ground. Why do they fall away? The sūtra’s reasoning is perfectly clean: “because this bodhisattva has left the notion of self behind.” He does not cherish his own body, how much less his goods, so he does not fear being unable to live; he seeks no offerings but only gives to others, so he does not fear a bad reputation; he is free of the view of a self and has no notion of a self, so he does not fear death; he knows for himself that after death he will not be parted from the buddhas and bodhisattvas, so he does not fear the evil destinies; in resolve and delight nothing in the world is his equal, so he fears no assembly’s imposing power. Trace all five fears to their root and it is one and the same “self” that is doing the fearing; once the notion of self is gone, fear has nothing to attach to. So the joy of the first ground turns out not to be the excitement of having got something; it is the ease that comes of having set “self” down — the gladness of someone who will never again be afraid.

The Ten Great Vows: Vowing All the Way to Where Nothing Can Be Exhausted

The first great matter after coming to dwell on the ground is making vows. The ten great vows are laid out in a row: to make offerings to all the buddhas, to receive and uphold the Dharma of all buddhas, to serve all the buddhas, to practice the two benefits, to ripen sentient beings, to serve the Dharma realm (vowing that wisdom shall know through and through the measureless worlds differentiated like Indra’s net), to adorn and purify the buddha-lands, to be of one mind and one practice with all bodhisattvas, that the three kinds of action not be in vain (whoever sees or hears him is benefited, as by the great king of medicine trees, as by a wish-fulfilling jewel), and to attain perfect awakening at every hair’s tip at one and the same time. Every one of them closes with the same refrain: vast as the Dharma realm, ultimate as space, to the end of the future through all the numbers of kalpas, without ceasing.

How large must a vow be before it counts? The sūtra turns the matter over once more: these ten vows are perfected by means of the “ten clauses of exhaustion” — were the realm of sentient beings to be exhausted, only then would my vow be exhausted; were the realm of worlds, and on down to the realm of the turning of the world, the turning of Dharma, and the turning of wisdom, to be exhausted, only then would my vow be exhausted. And the realm of sentient beings cannot be exhausted, and so “the roots of goodness of this great vow of mine have no exhausting.” This anchors the measure of the vow in inexhaustibility: not ‘I will do my best,’ but ‘unless beings can be delivered to the last one, there is no day on which this vow stops.’ Once a vow is made in this way it is no longer a thought in someone’s mind but a track as long-lived as the Dharma realm.

And the deepest doctrinal set of numbers in the Huayan school is hidden inside the fourth vow. The text of the vow says that the bodhisattva’s practice has “the characteristic of the whole, the characteristic of the parts, the characteristic of sameness, the characteristic of difference, the characteristic of formation, the characteristic of disintegration” — the scriptural ground for the very names of the six characteristics is right here. Vasubandhu in the treatise explains them one by one: “the whole is the root entry, the parts are the remaining nine entries,” sameness by way of entering, difference by way of the aspect of increase, formation by way of speaking summarily, disintegration by way of speaking at length, “as a world is formed and disintegrates.” The perfect interfusion of the six characteristics of the later Huayan school — one is all and all are one, the whole not obstructing the parts, each bringing the other about — has its seed in just these six words. Chengguan, commenting on the passage of the ten vows, points it out without hedging: within a single vow all vows are complete, entering one within another layer upon layer; “the perfect interfusion of the six characteristics lies precisely in this text.” The “net of Indra” in the sixth vow is an eye of the same kind: the jeweled net of Śakra’s heaven, jewel reflecting jewel, image holding image — later ages take Indra’s net to state the ten mysteries without end, and the place within the chapter from which that simile comes is the text of the vows of the bodhisattva of the first ground. To put it another way: the most profound doctrine of interfusion in Huayan was not spun out of abstract talk; it grew out of the vowing mind of the first ground.

From Vow to Practice: Giving Leads the Way, Gold Refined in Fire

The vows have been made; where does practice begin? The sūtra’s order is plain. The bodhisattva looks and sees that ordinary people “with the wind of rage and hatred fan the fire of mind and consciousness,” that name and form give rise to one another, that “in the field of the three realms there sprout once more the shoots of suffering,” that the twelve links hook one into the next, and that sentient beings in the mass of suffering neither realize nor know it — seeing this, he gives rise to the wisdom of great compassion and the bright wisdom of great kindness. Once compassion and kindness have arisen, the first gate of practice is relinquishing: wealth and grain and storehouses, gold and silver and maṇi jewels, cities and settlements, wives and retinue, and on down to head and eyes, hands and feet, blood and flesh and bone and marrow — “all of it he is able to give.” Hence among the ten perfections of the first ground the dāna-pāramitā is preeminent — it is not that the remaining nine are not cultivated, but that they are cultivated according to strength and share. Giving leads the way not because it is the loftiest but because it stands in the most direct relation to “leaving the notion of self behind”: to be willing to let go is the plainest exercise there is in no-self.

From relinquishing he proceeds to making offerings to the buddhas, transforming beings, hearing the Dharma, and perfecting wisdom; and the sūtra draws the characteristics of practice on this ground together in a simile: it is like a goldsmith refining gold, putting it into the fire again and again, so that it turns ever brighter and purer, becomes pliant and accomplished, and is fit for use as he wishes. Roots of goodness are not refined in a single firing; making offerings to the buddhas and teaching and transforming sentient beings — each round is another entry into the fire. This simile will come back on the later grounds, the heat deepening ground by ground; the first ground is only the first entry into the fire, and the gold has just begun to shine.

One further simile draws together the range of vision of this ground: a caravan leader who wishes to bring his company of merchants to a great city first asks, before setting out, whether the road is perilous or easy and lays in ample provisions, and then brings the whole company there safely. A bodhisattva dwelling on the first ground inquires accordingly about the characteristics and fruits of the second ground and on to the tenth, knows well the obstructions of the grounds and their antidotes and the advance from ground to ground, and then leads all sentient beings through the wilderness of birth and death to “arrive safely at the city of Sarvajñā” — the city of omniscience. This is what is most moving about the bodhisattva of the first ground: he has only just set foot on the first rung, and already his eyes hold the whole ladder and the city at the ladder’s end.

When practice is full the fruit appears: a bodhisattva of this ground mostly becomes a king of Jambudvīpa and gathers in sentient beings by great giving; and if he leaves the household and practices with vigor, then in the space of a single thought he gains a hundred samādhis, sees a hundred buddhas, shakes a hundred worlds, and transforms the sentient beings of a hundred worlds — “a hundred” is the measure of this ground, and it broadens ground by ground thereafter. And whether he stays in the household or leaves it, in all that he does he is “never apart from the recollection of the Buddha, never apart from the recollection of the Dharma, never apart from the recollection of the Saṅgha,” and on up to never being apart from the recollection of the wisdom of omniscience — a person on the Joyful Ground may do anything at all, but the thread in his heart stays tied to the Buddha.

Reading Alongside the Consciousness-Only Mirror: The Ground of Utmost Joy Is the Path of Seeing

In the consciousness-only line this ground has a stricter name: the Ground of Utmost Joy. Explaining this ground, the Cheng weishi lun says that “because he first obtains the nature of a noble one, fully realizes the two emptinesses, and is able to benefit himself and others, great joy is born” — which fixes the content of “joy” with great precision: the first realizing of the suchness of the two emptinesses, the first obtaining of the nature of a noble one, and this moment, within the stages of consciousness-only practice, is exactly the “path of seeing.” The Jieshenmi jing says, “from the first, the Ground of Utmost Joy, it is called penetrating understanding”; the Cheng weishi lun, treating the path of seeing, states that one is “born into the family of the Tathāgata, dwells on the Ground of Utmost Joy, penetrates the Dharma realm well, and attains all the equalities,” which answers sentence for sentence to this chapter’s “enters the position of a bodhisattva, is born into the family of the Tathāgata”; and the seeds of the afflictive obstruction and the cognitive obstruction that arise from discrimination are first cut off precisely here, on the path of seeing of this ground — this is the exact counterpart, on the side of cutting off delusion, of “leaving the five fears”: once the discriminated view of self is cut off, the fears that stand upon that view can come away at the root. Vasubandhu composed the Shidi jing lun as a phrase-by-phrase explanation of this chapter, and the Bodhisattva Stage of the Yuqie shidi lun sets up the “abode of utmost joy” as the counterpart of this ground — the Joyful Ground of Huayan and the path of seeing of consciousness-only are two descriptions of one and the same threshold: the one speaks of the state of mind and the measure of the vow of the person inside the door, the other of what is cut off and what is realized in the step across it. Only when the two mirrors are set facing each other does the full weight of this ground become visible.

Lineage

The text of this ground was carried forward along two lines. On the Huayan side: the names of the six characteristics in the fourth vow — the characteristic of the whole, the characteristic of the parts, the characteristic of sameness, the characteristic of difference, the characteristic of formation, the characteristic of disintegration — passing through Vasubandhu’s explanation in the treatise, were singled out by Zhiyan and Fazang and grew into the doctrine of the perfect interfusion of the six characteristics; and Indra’s net of the sixth vow grew into the simile of the ten mysteries without end — the whole discourse of the interfused Dharma realm in Fazang’s school has its scriptural ground rooted here. On the consciousness-only side: Vasubandhu’s Shidi jing lun is the phrase-by-phrase explanation of this chapter; the She dacheng lun’s identification of entry into the Ground of Utmost Joy with the path of seeing, the Cheng weishi lun’s account of the ten grounds cutting off the ten obstructions and realizing the ten kinds of suchness, and the correlation of the Bodhisattva Stage of the Yuqie shidi lun’s abode of utmost joy — all of these are argued upon the stages of the ten grounds of this chapter. The text of a single chapter flowed east into the interfusion of Huayan and west into the stages of practice of consciousness-only — the joy of the first ground is the very spring from which both rivers rise.

考據Apparatus

初地＝入聖位之門：始發大心即「超凡夫地，入菩薩位，生如來家」；成就多歡喜、離五怖畏、發十大願、以檀波羅蜜增上。第四願「總相、別相、同相、異相、成相、壞相」即華嚴宗六相圓融之經據所在；世親《十地經論》逐文釋此地，唯識諸論之「極喜地＝見道」承此而立——本品為華嚴／唯識兩軸共本之根。

一、科判定位

科判系統	此地之位
底本 T279 三十九品	品二十六十地品（第六會他化自在天宮 · 卷三十四–三十九〔T10 0178b28–0211a04〕）；第一地歡喜地＝卷三十四尾–三十五〔T10 0181a10–0185a04〕
澄觀《華嚴經疏》	十地品疏開章四門：來意・釋名・宗趣・釋文〔T35n1735 0735a05 起〕；初地正釋「文有八分」〔0736c19〕承《十地經論》
世親《十地經論》	「十地法門，初地所攝八分」〔T26n1522 0123b23–25〕；說分起〔0134b25〕・挍量勝分起〔0138a29〕＝本單元所當
法藏《探玄記》（六十華嚴疏）	十地品第二十二〔T35n1733 0277a05 起〕；他化天會表法〔0277a07〕
李通玄《新華嚴經論》	十地品四門〔T36n1739 0869c14 起〕；以普光明智成地體〔0869c18〕

會位與來意——澄觀明此會承前三賢（住·行·向）而入聖證：

「初來意者，為答普光十地問故。夫功不虛設，終必有歸。前明解導行願，賢位因終；今明智冥真如，聖位果立，故有此會來也。前是教道，此是證道。」〔T35n1735 0735a06–07〕

會名約法即同品名：「三約法，名十地會，即同品名。」〔T35n1735 0735a20〕宗趣則圓融與行布雙彰：

「三宗趣者，先總、後別。總有二義：一以地智斷證寄位修行為宗，以顯圓融無礙行相為趣；二前二皆宗，為成佛果為趣。」〔T35n1735 0735b05–06〕

法藏釋他化自在天宮之表法：

「他化天會，約處為名，謂他化作樂具，自得受用，顯非己力，表入地所證真如非由緣造故名也。」〔T35n1733 0277a07–08〕

初地八分科（世親科·澄觀承之）——

「十地法門，初地所攝八分：一、序分；二、三昧分；三、加分；四、起分；五、本分；六、請分；七、說分；八、校量勝分。」〔T26n1522 0123b23–25〕

前六分（序·三昧·加·起·本·請）當本品開端序請段（參見本帙〈序·請分〉〔T10 0178b28–0181a09〕）；「已說請分，自此以後正說初地」〔T26n1522 0134b25〕起，說分（住・釋名・安住）＋挍量勝分（願勝・修行勝・果利益勝）即本單元〔T10 0181a10–0185a04〕之所當。（用字誌錄：論卷一科目作「校量勝分」〔0123b25〕，卷三行文作「挍量勝分」〔0138a29〕，大正底本兩形並存，引用各依所引處逐字。）

二、術語

漢	古德傳梵（羅馬字·發音輔助）	所徵	精義
歡喜地	—（音寫從闕；玄奘系他經譯極喜地）	澄觀：「故梵本、他經多名極喜，喜之極故。」〔T35n1735 0758c17–18〕	十地之初；「初證聖處多生歡喜，故名歡喜地」（《十地經論》〔T26n1522 0127a18–19〕）
薩婆若（城）	sarvajñā（音寫即古傳）	本品「安隱得至薩婆若城」〔T10n0279 0183b24〕	一切智；商主喻中以「城」表所趣佛智
檀波羅蜜	檀＝dāna（音寫即古傳）	本品「檀波羅蜜增上」〔T10n0279 0183a20〕	施度；初地十度中增上者
閻浮提（王）	jambudvīpa（音寫即古傳）	本品「多作閻浮提王」〔T10n0279 0183b29–c01〕	調柔果報位：初地菩薩在家多作閻浮提王
阿僧祇／那由他	asaṃkhyeya ／ nayuta（音寫即古傳）	本品「滿足百萬阿僧祇大願」「多億那由他佛」	大數名；願海與見佛數量之量詞
十盡句	—	本品「此大願以十盡句而得成就」〔T10n0279 0182b11〕	十大願之無盡所依：眾生界盡乃至世間轉法轉智轉界盡
淨治地法	—	本品「菩薩成就如是淨治地法」〔T10n0279 0181c09〕（三十句段）；十種淨諸地法〔T10n0279 0183a07–09〕	淨治初地之行法（廣三十句·約十句）
五怖畏	—	本品「不活畏、惡名畏、死畏、惡道畏、大眾威德畏」〔T10n0279 0181b14–15〕	入初地所永離之五怖

三、譬喻·修辭

(一) 金師鍊金喻——「佛子！譬如金師善巧鍊金，數數入火，轉轉明淨，調柔成就，隨意堪用。菩薩亦復如是」〔T10n0279 0183a24–25〕：

喻依：金師數數入火鍊金。
喻體：菩薩供佛化生、以善根迴向一切智地。
所顯義：初地善根「轉轉明淨，調柔成就，隨意堪用」——地地鍊治漸淨之總喻（後諸地重出，喻階漸深）。

(二) 商主喻——「譬如商主善知方便，欲將諸商人往詣大城，未發之時，先問道中功德過失」〔T10n0279 0183b14–15〕：

喻依：商主未發先問道險易、備資糧，將眾安隱至大城。
喻體：初地菩薩推求請問諸地相及得果，具福智資糧，將眾生「安隱得至薩婆若城」〔0183b24〕。
所顯義：住初地即遍問十地、貫徹如來智地——初地攝後之行相。

(三) 帝網喻——第六願「如帝網差別，十方無量種種不同，智皆明了，現前知見」〔T10n0279 0182a06–07〕：

喻依：帝釋天宮寶網，網目珠珠相映無盡。
喻體：一切世界麁細亂住倒住正住之無量差別。
所顯義：願智遍知重重無盡之世界海——華嚴宗以帝網喻十玄無盡，此其品內經據之一。

(四) 山王喻——「生一切智心如山王不動故」〔T10n0279 0181c07〕；重頌「志樂不可動，譬如大山王」：

所顯義：初地志樂之不可沮壞；與「住菩薩歡喜地，以不動相應故」〔0181a25–26〕相呼應。

(五) 三界田苦芽喻——凡夫觀門「相續起心意識種子，於三界田中復生苦芽」〔T10n0279 0182c07–08〕：

喻依：田中下種生芽。
喻體：心意識種子於三界受生，名色以下十二支次第增長。
所顯義：緣起流轉之農喻；菩薩觀此而起大悲智慧、大慈光明智。

(六) 大藥王樹·如意寶喻——第九願「得如大藥王樹身，得如如意寶身」〔T10n0279 0182a25–26〕：所顯義：菩薩行不唐捐——見聞觸皆蒙益（藥樹）、隨願皆滿（如意寶）。

四、異譯對勘

本單元要句之漢譯校本：實叉難陀 T279（底本）· 佛馱跋陀羅 T278（晉譯六十華嚴·全本主對校·十地品第二十二·卷二十三–二十七）· 世親《十地經論》T1522 牒經（別行《十地經》文·菩提流支等譯）。

句一　入地起句

校本	逐字	出處
實叉 T279	佛子！若有眾生深種善根，善修諸行，善集助道，善供養諸佛，善集白淨法	T10n0279 0181a10–11
佛馱 T278	諸佛子！若眾生厚集善根，修諸善行，善集助道法，供養諸佛，集諸清白法	T09n0278 0544c03–05

異文所繫：(甲) 80「深種善根」↔ 60「厚集善根」（深種／厚集）。(乙) 80「白淨法」↔ 60「清白法」。(丙) 60 呼格作「諸佛子」，80 作「佛子」。

句二　住地多歡喜

校本	逐字	出處
實叉 T279	菩薩住歡喜地，成就多歡喜、多淨信、多愛樂、多適悅	T10n0279 0181a27–28
佛馱 T278	菩薩摩訶薩住歡喜地，多喜、多信、多清淨	T09n0278 0544c24–25

異文所繫：80 十句鋪陳（多歡喜…多無瞋恨），60 句式簡；《十地經論》釋此為「歡喜者名為心喜，體喜根喜。是歡喜有九種」〔T26n1522 0135c27–28〕（論本繫九種歡喜，澄觀依論開三喜，見目六）。

句三　第一大願（供養願）

校本	逐字	出處
實叉 T279	生廣大清淨決定解，以一切供養之具，恭敬供養一切諸佛，令無有餘	T10n0279 0181c12–14
佛馱 T278	我當以清淨心供養一切諸佛，皆無有餘，一切供具隨意供養	T09n0278 0545b11–12
《十地經論》牒經	經曰：菩薩如是安住菩薩歡喜地，發諸大願，起如是大方便	T26n1522 0138b04–05

異文所繫：(甲) 願之疊句，80 作「廣大如法界，究竟如虛空，盡未來際一切劫數無有休息」，60 作「發如是大願，廣大如法界，究竟如虛空，盡未來際盡，供養一切劫中所有諸佛，以大供養具無有休息」〔T09n0278 0545b12–15〕（60 以「盡未來際盡」「一切劫中」對 80「盡未來際一切劫數」，並增「供養一切劫中所有諸佛，以大供養具」句·開合異；論牒經作「盡一切劫數」〔T26n1522 0138b08〕）。(乙) 論釋初願三無餘：「是初大願，無餘者有三種」〔T26n1522 0138b10〕。

十地名列對勘備考——十地名總列在序請分（參見本帙〈序·請分〉）：60 譯「一曰歡喜，二曰離垢，三曰明，四曰焰，五曰難勝，六曰現前，七曰遠行，八曰不動，九曰善慧，十曰法雲」〔T09n0278 0542c27–0543a01〕，其中第三地 60「明」↔ 80「發光」、第四地 60「焰」↔ 80「焰慧」；唯識系諸論譯名又異（初地玄奘譯「極喜」），詳目七承衍。

五、宗義之經據〔眼〕

(一) 六相之經據——第四願（修行二利願）：「總相、別相、同相、異相、成相、壞相」〔T10n0279 0181c25〕。華嚴宗六相圓融義，其經據即在此文；世親立為通釋諸十句之軌：

「六種相者，謂總相、別相、同相、異相、成相、壞相。總者是根本入，別者餘九入。」〔T26n1522 0125a01–03〕

澄觀於十願疏中直指：

「言圓融者，以稱性故。一願之中具一切願，即入重重，如常所辨。六相圓融，正在此文。」〔T35n1735 0762a13–15〕

(二) 始發心即入聖位——「菩薩始發如是心，即得超凡夫地，入菩薩位，生如來家」〔T10n0279 0181a22–23〕；發心以「大悲為首，智慧增上，善巧方便所攝」〔0181a17–18〕。住地定句：「菩薩住如是法，名：住菩薩歡喜地，以不動相應故。」〔0181a25–26〕

(三) 願海無盡——十大願以十盡句成就：「此大願以十盡句而得成就」〔T10n0279 0182b11〕；「若眾生界盡，我願乃盡」〔0182b15〕——而眾生界不可盡，故大願善根無有窮盡。願4 六相、願6 帝網、願10「於一切毛端處皆悉示現初生、出家、詣道場、成正覺」——初地願中已具法界無盡之量。

(四) 唯識橋（初地＝極喜地＝見道）——本品為《十地經論》所釋之本（世親造·唯識軸同一造者）；唯識諸論之十地行位承此經義：成唯識論「一、極喜地，初獲聖性，具證二空，能益自、他，生大喜故」〔T31n1585 0051a22〕、「生如來家，住極喜地，善達法界，得諸平等」〔0050c14–17〕、見道初斷二障見所斷種〔0054a06〕；解深密經「從初極喜地名為通達」〔T16n0676 0699b03–04〕；瑜伽師地論菩薩地指名「若廣宣說，如十地經極喜地說」〔T30n1579 0556b13〕。諸出處皆本編既鎖之考據，直回鏈見目七。

六、諸家異釋（古德·標宗）

澄觀《華嚴經疏》T35n1735 ·《演義鈔》T36n1736（八十華嚴逐文·主）

釋歡喜地名依《十地經論》：

「今依本論，略釋地名。論云『成就無上自利利他行，初證聖處多生歡喜，故名歡喜地。』」〔T35n1735 0743a19〕

開三喜（正明喜相）：

「一心喜，謂入觀之心適悅；二體喜，出觀喜受相應；三根喜，由前心體歡喜內充，外及五根輕安調暢，故此喜者亦名為樂。」〔T35n1735 0758c13–14〕

極喜異名：「故梵本、他經多名極喜，喜之極故。」〔T35n1735 0758c17–18〕

十願段科：「初正顯十願，彰自勤行；後明十盡句，與眾生共。」〔T35n1735 0762a16–17〕《鈔》釋來意：「疏『初來意』等者，文分為五：一總明答問，可知。」〔T36n1736 0406a06–07〕

法藏《探玄記》T35n1733（六十華嚴疏·判釋淵藪）

經名四稱（十地品異名誌）：

「一別譯本名漸備一切智德經、二下文名集一切智智法門品，此二就功能立名……三更別譯一本名十住經、四此中名十地。」〔T35n1733 0277a10–14〕

歡喜地三義：

「初證聖處，多生歡喜，故名歡喜地。解有三義：一二利創成故、二真理初證故、三聖位新得故，遂本期心故生歡喜。」〔T35n1733 0287b01–03〕

法藏釋初地得名復自引唯識論會釋：「一極喜地，初獲聖性具證二空，能益自他生大喜故」〔T35n1733 0300a17–18 引〕——古德兩軸互徵之誌錄。

李通玄《新華嚴經論》T36n1739（表法異軌）

以普光明智為地體：

「第一釋品名目者，何故名為十地品？釋曰：以明如來普光明智以成地體。」〔T36n1739 0869c18–19〕

初地通收初發心住：

「始發如是心，即超凡夫地，入菩薩位，生如來家。此一段通收前十住中初發心住，同此十地中初歡喜地，生如來家為真佛子，為明同乘一如來智慧為體故。」〔T36n1739 0881a09–11〕

又：「入此不動廣大智身，方名歡喜地不動相應也。」〔T36n1739 0881b13–14〕

誌錄不判：澄觀依《十地經論》立科釋喜（論軌）、李通玄以普光明智表法讀之（智軌）、法藏會通兩全本與唯識論釋（判釋軌）——三軌並行，皆古德成說，誌錄之，不判高下。

七、互讀·承衍

本品為華嚴／唯識兩軸共本之經源；世親《十地經論》逐文釋之，唯識諸論之十地行位、見道立義承此而立。承衍繫鏈皆本編既鎖考據出處直回鏈（零新考據·引前回核）：

成唯識論〈修習位〉〈通達位〉（本編《成唯識論》第二五章·第二四章考據）：〈修習位〉章逐字直引本品十地名列「一者歡喜地，二者離垢地……十者法雲地」〔T10n0279 0179b22 起·名列在 d00〕；極喜地釋名〔T31n1585 0051a22〕· 十勝行十重障十真如〔0051a20〕· 見道初斷二障〔0054a06〕；〈通達位〉「生如來家，住極喜地，善達法界」〔0050c14–17〕· 解深密「從初極喜地名為通達」〔T16n0676 0699b03–04〕。
攝大乘論〈彼入因果〉〈彼修差別〉（本編《攝大乘論》分四·分六考據）：入極喜地＝見道·四三摩地配四加行〔T31n1594 0143b–c〕；分六逐地釋名『初地極喜……十地法雲』〔0145b19–0146b04〕，三系譯名鼎異（玄奘「極喜／發光／焰慧」·真諦「歡喜／明焰／燒然」·佛陀扇多異又）而皆本本品。
瑜伽師地論〈本地分·菩薩地〉（本編《瑜伽師地論》十二住考據）：「若廣宣說，如十地經極喜地說」〔T30n1579 0556b13〕；「彼十地經廣所宣說菩薩十地，即是此中菩薩藏攝摩怛理迦略所宣說菩薩十住……由能攝持菩薩義故，說名為地」〔0556b14–18〕——極歡喜住＝初地之對位；十三住攝七地「極歡喜住，名淨勝意樂地」〔0565a04–10〕。
華嚴宗論：法藏六相十玄之弘闡（《五教章》T45n1866 綱領·目八總繫），其六相軌即出本單元願4 經文與《十地經論》〔T26n1522 0125a01–03〕之釋——宗義承衍之根。

八、校本定位

實叉 T279（底本）：第一地歡喜地〔T10n0279 0181a10〕起–〔0185a04〕訖（卷三十四尾–三十五）。入地心 0181a10–26 · 多歡喜十句 0181a27 起 · 五怖畏 0181b14–15 · 淨治三十句 0181b24 起（山王 0181c07）· 十大願 0181c11–0182b10（願一 0181c12–14 · 願四六相 0181c25 · 願六帝網 0182a06–07 · 願九藥樹 0182a25–26）· 十盡句 0182b11–19 · 十心信功用 0182b19 起 · 大悲大慈觀 0182c（苦芽 0182c07–08）· 大捨成就 0182c24 · 十淨地法 0183a07–09 · 檀增上 0183a20 · 金師喻 0183a24–25 · 善知地相·商主喻 0183b14–24 · 閻浮提王 0183b29–c01 · 百三昧 0183c12–13 · 重頌 0183c19–0185a04。
佛馱 T278（晉譯主對校）：十地品第二十二（卷二十三–二十七·品起〔T09n0278 0542a05〕）；十地名列 0542c27–0543a01 · 初地起 0544c03 · 住地多喜 0544c24–25 · 十大願起 0545b10（願一 0545b11–13）。
《十地經論》T1522（世親·品二十六專釋）：初歡喜地＝卷一–三（卷一起 0123b15）。八分科 0123b23–25 · 本分地名總釋 0127a18–19 · 六相 0125a01–03 · 說分起 0134b25 · 釋名 0135c21–22·九喜 0135c27–28 · 挍量勝分起 0138a29 · 願勝十大願 0138b03–（牒經 0138b04 起·初願釋 0138b10）。
澄觀《疏》T35n1735：十地品疏 0735a05 起（來意 0735a06–07 · 會名 0735a14–20 · 宗趣 0735b05–06 · 八分 0736c19）· 地名依論 0743a19 · 三喜 0758c13–14 · 極喜 0758c17–18 · 十願疏 0762a13–17。《鈔》T36n1736：十地品鈔 0406a06 起。
法藏《探玄記》T35n1733（六十疏）：十地品 0277a05 起（他化表法 0277a07–08 · 四名 0277a10–14）· 歡喜地三義 0287b01–03 · 初地釋名引唯識論 0300a17–18。
李通玄《論》T36n1739：十地品 0869c14 起（普光明智地體 0869c18–19）· 初地 0881a09–11 · 0881b13–14。
判教綱領：《五教章》T45n1866 · 《十玄門》T45n1868 · 《法界玄鏡》T45n1883（杜順觀門）·《還源觀》T45n1876——名繫總目，材入卷首緒論（誌錄不判）。
異讀：本單元 T279 範圍〔0181a10〕–〔0185a04〕內大正校記 8 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0181a15〕方【大】｜力【宋】【元】【明】【宮】 · 〔0181c03〕寶【大】｜實【宮】 · 〔0182a18〕任【大】｜住【宮】 · 〔0183b25〕生【大】｜人【宮】 · 〔0183c01〕取【大】｜諸【宮】 · 〔0184a10〕玷【大】｜點【宋】【元】【明】【聖】 · 〔0184a24〕愍【大】｜悲【宮】 · 〔0184c18〕震【大】｜振【聖】。
異讀補記：CBETA 回改 5 條（不入上列大正校記之數）：〔0181a10〕第一地【CB】｜無此字【大】 · 〔0181b13〕豎【CB】【麗-CB】｜竪【大】 · 〔0181b23〕豎【CB】【麗-CB】｜竪【大】 · 〔0184b11〕遍【CB】｜滿【大】／徧【麗-CB】／遍【宋】【元】【明】【宮】【聖】 · 〔0184c15〕己【CB】【磧-CB】｜已【大】／已【麗-CB】。
異讀補記：全經他品另有校記，不在此數；夾注（音注）已於原典層剝除誌錄。

The first ground is the gate into the position of a noble one: the moment the great mind is raised, one 「超凡夫地，入菩薩位，生如來家」 tr. “passes beyond the stage of the ordinary person, enters the position of a bodhisattva, and is born into the family of the Tathāgata” — such a one perfects much joy, leaves the five fears behind, makes the ten great vows, and in him the dāna-pāramitā is preeminent. The six characteristics named in the fourth vow, 「總相、別相、同相、異相、成相、壞相」 tr. “the characteristic of the whole, the characteristic of the parts, the characteristic of sameness, the characteristic of difference, the characteristic of formation, the characteristic of disintegration” — these are precisely where the scriptural ground of the Huayan school’s perfect interfusion of the six characteristics lies. Vasubandhu’s Shidi jing lun explains this ground phrase by phrase, and upon it the treatises of the consciousness-only line establish the teaching that 「極喜地＝見道」 tr. “the Ground of Utmost Joy is the path of seeing” — this chapter is the root shared in common by the two lines, Huayan and consciousness-only.

I. Doctrinal Outline and Placement

Outline system	The place of this ground within it
The base text T279, in thirty-nine chapters	Chapter 26, The Ten Grounds (the sixth assembly, in the palace of the Heaven of Free Enjoyment of Others’ Emanations · fascicles 34–39 〔T10 0178b28–0211a04〕); the first ground, Joyful = the end of fascicle 34 through fascicle 35 〔T10 0181a10–0185a04〕
Chengguan, Huayan jing shu	The commentary on the Ten Grounds chapter opens with four gates: the reason for its coming, the explanation of the name, the tenet and aim, and the explanation of the text 〔T35n1735 0735a05 起〕; in directly explaining the first ground it says that 「文有八分」 tr. “the text has eight parts” 〔0736c19〕, following the Shidi jing lun
Vasubandhu, Shidi jing lun	「十地法門，初地所攝八分」 tr. “the Dharma-gate of the ten grounds: the eight parts subsumed under the first ground” 〔T26n1522 0123b23–25〕; the beginning of the part of exposition 〔0134b25〕 and the beginning of the part of the comparison of excellence 〔0138a29〕 = what the present unit corresponds to
Fazang, Tanxuan ji (commentary on the sixty-fascicle Avataṃsaka)	The Ten Grounds, chapter 22 〔T35n1733 0277a05 起〕; the symbolic import of the assembly in the Heaven of Others’ Emanations 〔0277a07〕
Li Tongxuan, Xin Huayan jing lun	The Ten Grounds in four gates 〔T36n1739 0869c14 起〕; the universally luminous wisdom constitutes the substance of the grounds 〔0869c18〕

The place of the assembly and the reason for its coming — Chengguan makes clear that this assembly carries on from the three worthy stages before it (the abodes · the practices · the dedications) and enters upon the realization of a noble one:

「初來意者，為答普光十地問故。夫功不虛設，終必有歸。前明解導行願，賢位因終；今明智冥真如，聖位果立，故有此會來也。前是教道，此是證道。」 tr. “As for the first, the reason for its coming: it is in order to answer the question about the ten grounds raised in the Universal Light assembly. Now, merit is never set forth in vain, and in the end it must have somewhere to come home to. Earlier what was set forth was understanding leading into practice and vow, and there the causes of the worthy stages come to an end; now what is set forth is wisdom merging with suchness, and the fruit of the position of a noble one is established — therefore this assembly comes. The earlier is the path of instruction; this is the path of realization.” 〔T35n1735 0735a06–07〕

The name of the assembly, taken with respect to dharma, is the same as the name of the chapter: 「三約法，名十地會，即同品名。」 tr. “Third, taken with respect to dharma, it is named the assembly of the ten grounds, which is the same as the name of the chapter.” 〔T35n1735 0735a20〕 As for the tenet and aim, both perfect interfusion and the graded array are set forth:

「三宗趣者，先總、後別。總有二義：一以地智斷證寄位修行為宗，以顯圓融無礙行相為趣；二前二皆宗，為成佛果為趣。」 tr. “Third, the tenet and the aim: first in general, then in particular. In general there are two senses. First, the tenet is the wisdom of the grounds, the cutting off and the realizing, and the practice lodged in the successive positions, while the aim is to reveal the characteristics of practice as perfectly interfused and unobstructed. Second, both of the foregoing are the tenet, and the aim is the accomplishing of the fruit of buddhahood.” 〔T35n1735 0735b05–06〕

Fazang explains the symbolic import of the palace of the Heaven of Free Enjoyment of Others’ Emanations:

「他化天會，約處為名，謂他化作樂具，自得受用，顯非己力，表入地所證真如非由緣造故名也。」 tr. “The assembly in the Heaven of Others’ Emanations is named with respect to its place: that is to say, others fashion the instruments of pleasure and one obtains the enjoyment of them oneself, which shows that it is not by one’s own power — it symbolizes that the suchness realized upon entering the grounds is not made by conditions, and hence the name.” 〔T35n1733 0277a07–08〕

The outline of the first ground in eight parts (Vasubandhu’s outline, which Chengguan takes over) —

「十地法門，初地所攝八分：一、序分；二、三昧分；三、加分；四、起分；五、本分；六、請分；七、說分；八、校量勝分。」 tr. “The Dharma-gate of the ten grounds: the eight parts subsumed under the first ground are (1) the part of the preface, (2) the part of samādhi, (3) the part of empowerment, (4) the part of arising, (5) the part of the root, (6) the part of request, (7) the part of exposition, (8) the part of the comparison of excellence.” 〔T26n1522 0123b23–25〕

The first six parts (preface · samādhi · empowerment · arising · root · request) correspond to the opening preface-and-request section of this chapter (see 〈Prologue and Request〉 in this volume 〔T10 0178b28–0181a09〕); from 「已說請分，自此以後正說初地」 tr. “the part of request has been stated; from here onward the first ground is properly expounded” 〔T26n1522 0134b25〕 onward, the part of exposition (dwelling · explanation of the name · abiding) together with the part of the comparison of excellence (excellence of vow · excellence of practice · excellence of the benefit of the fruit) is what the present unit 〔T10 0181a10–0185a04〕 corresponds to. (A record of the wording: the outline heading in fascicle one of the treatise reads 「校量勝分」 tr. “the part of the comparison of excellence” 〔0123b25〕, while the running text of fascicle three reads 「挍量勝分」 tr. “the part of the comparison of excellence” 〔0138a29〕; both graphs stand side by side in the Taishō base text, and each citation follows verbatim the place cited.)

II. Terminology

Term	Sanskrit as transmitted by the ancient worthies (roman letters · pronunciation aid)	Attestation	Essential sense
the Joyful Ground	— (no transliteration transmitted; other sūtras in the Xuanzang line render it the Ground of Utmost Joy)	Chengguan: 「故梵本、他經多名極喜，喜之極故。」 tr. “Therefore the Sanskrit text and other sūtras mostly name it Utmost Joy, joy at its utmost.” 〔T35n1735 0758c17–18〕	The first of the ten grounds; 「初證聖處多生歡喜，故名歡喜地」 tr. “because on first realizing the place of a noble one much joy is born, it is named the Joyful Ground” (Shidi jing lun 〔T26n1522 0127a18–19〕)
Sarvajñā (the city of)	sarvajñā (the transliteration is itself what was transmitted)	this chapter: 「安隱得至薩婆若城」 tr. “arriving safely at the city of Sarvajñā” 〔T10n0279 0183b24〕	Omniscience; in the simile of the caravan leader the 「城」 tr. “city” stands for the buddha-wisdom that is the destination
the dāna-pāramitā	dāna = dāna (the transliteration is itself what was transmitted)	this chapter: 「檀波羅蜜增上」 tr. “the dāna-pāramitā is preeminent” 〔T10n0279 0183a20〕	The perfection of giving; the one that is preeminent among the ten perfections on the first ground
Jambudvīpa (the king of)	jambudvīpa (the transliteration is itself what was transmitted)	this chapter: 「多作閻浮提王」 tr. “he mostly becomes a king of Jambudvīpa” 〔T10n0279 0183b29–c01〕	The position of the fruit of pliancy: a bodhisattva of the first ground who remains in the household mostly becomes a king of Jambudvīpa
asaṃkhyeya / nayuta	asaṃkhyeya / nayuta (the transliterations are themselves what was transmitted)	this chapter: 「滿足百萬阿僧祇大願」 tr. “he fulfills a million asaṃkhyeyas of great vows” and 「多億那由他佛」 tr. “many koṭis of nayutas of buddhas”	Names of great numbers; the measure-words for the ocean of vows and for the number of buddhas seen
the ten clauses of exhaustion	—	this chapter: 「此大願以十盡句而得成就」 tr. “these great vows are perfected by means of the ten clauses of exhaustion” 〔T10n0279 0182b11〕	That upon which the inexhaustibility of the ten great vows rests: from the exhaustion of the realm of sentient beings on up to the exhaustion of the realm of the turning of the world, the turning of Dharma, and the turning of wisdom
the dharmas that purify the ground	—	this chapter: 「菩薩成就如是淨治地法」 tr. “the bodhisattva perfects the dharmas that purify the ground in this way” 〔T10n0279 0181c09〕 (the thirty-clause passage); the ten dharmas that purify the grounds 〔T10n0279 0183a07–09〕	The practices that purify the first ground (thirty clauses at length · ten clauses in summary)
the five fears	—	this chapter: 「不活畏、惡名畏、死畏、惡道畏、大眾威德畏」 tr. “the fear of not making a living, the fear of a bad reputation, the fear of death, the fear of the evil destinies, the fear of the majesty of the assembly” 〔T10n0279 0181b14–15〕	The five fears left behind forever upon entering the first ground

III. Similes and Rhetoric

(1) The simile of the goldsmith refining gold — 「佛子！譬如金師善巧鍊金，數數入火，轉轉明淨，調柔成就，隨意堪用。菩薩亦復如是」 tr. “Sons of the Buddha! It is like a goldsmith who is skilled at refining gold: again and again he puts it into the fire, and it turns ever brighter and purer, becomes pliant and accomplished, and is fit for use as he wishes. So it is with the bodhisattva” 〔T10n0279 0183a24–25〕:

The vehicle of the simile: a goldsmith putting gold into the fire again and again to refine it.
What it figures: the bodhisattva making offerings to the buddhas and transforming beings, dedicating and directing his roots of goodness to the ground of omniscience.
The meaning shown: the roots of goodness of the first ground 「轉轉明淨，調柔成就，隨意堪用」 tr. “turn ever brighter and purer, become pliant and accomplished, and are fit for use as he wishes” — the general simile for the refining and gradual purifying that proceeds from ground to ground (it recurs in the later grounds, the stage of the simile deepening each time).

(2) The simile of the caravan leader — 「譬如商主善知方便，欲將諸商人往詣大城，未發之時，先問道中功德過失」 tr. “It is like a caravan leader who knows skillful means well and wishes to lead a company of merchants to a great city: before he has set out, he first asks about the merits and the hazards along the road” 〔T10n0279 0183b14–15〕:

The vehicle of the simile: the caravan leader who, before setting out, asks whether the road is perilous or easy and lays in provisions, and brings the company safely to the great city.
What it figures: the bodhisattva of the first ground who seeks out and inquires about the characteristics of the grounds and the attainment of their fruits, completes the provisions of merit and wisdom, and brings sentient beings to 「安隱得至薩婆若城」 tr. “arrive safely at the city of Sarvajñā” 〔0183b24〕.
The meaning shown: to dwell on the first ground is already to inquire throughout the ten grounds and to run right through to the ground of the Tathāgata’s wisdom — the character of the first ground as embracing all that follows.

(3) The simile of Indra’s net — the sixth vow: 「如帝網差別，十方無量種種不同，智皆明了，現前知見」 tr. “differentiated like Indra’s net, measureless in the ten directions and of every kind, all of which my wisdom knows clearly and knows and sees directly present” 〔T10n0279 0182a06–07〕:

The vehicle of the simile: the jeweled net in the palace of Śakra, whose mesh of jewels reflect one another without end.
What it figures: the measureless differences among all worlds — coarse and fine, dwelling in disarray, dwelling inverted, dwelling upright.
The meaning shown: the vow-wisdom that knows through and through the ocean of worlds, layer within layer without end — the Huayan school takes Indra’s net as the simile for the ten mysteries without end, and this is one of the scriptural grounds for it within the chapter.

(4) The simile of the king of mountains — 「生一切智心如山王不動故」 tr. “because he gives rise to the mind of omniscience, unshakable as the king of mountains” 〔T10n0279 0181c07〕; and in the verses, 「志樂不可動，譬如大山王」 tr. “his resolve and delight are unshakable, like a great king of mountains”:

The meaning shown: that the resolve and delight of the first ground cannot be spoiled; it answers to 「住菩薩歡喜地，以不動相應故」 tr. “he dwells on the bodhisattva’s Joyful Ground, because he is in accord with the unshakable” 〔0181a25–26〕.

(5) The simile of the shoots of suffering in the field of the three realms — from the contemplation of the ordinary person: 「相續起心意識種子，於三界田中復生苦芽」 tr. “giving rise in unbroken succession to the seeds of mind, mentation, and consciousness, in the field of the three realms there sprout once more the shoots of suffering” 〔T10n0279 0182c07–08〕:

The vehicle of the simile: a seed sown in a field putting forth a shoot.
What it figures: the seeds of mind, mentation, and consciousness taking birth within the three realms, with name and form and the links that follow growing one after another.
The meaning shown: an agricultural simile for the flowing on of dependent origination; contemplating this, the bodhisattva gives rise to the wisdom of great compassion and the bright wisdom of great kindness.

(6) The simile of the great king of medicine trees and of the wish-fulfilling jewel — the ninth vow: 「得如大藥王樹身，得如如意寶身」 tr. “to gain a body like the great king of medicine trees, to gain a body like a wish-fulfilling jewel” 〔T10n0279 0182a25–26〕: the meaning shown: that the bodhisattva’s practice is never spent in vain — all who see, hear, or touch him are benefited (the medicine tree), and whatever is sought of him is fulfilled (the wish-fulfilling jewel).

IV. Collation with Parallel Translations

The Chinese witnesses collated for the key sentences of this unit: Śikṣānanda T279 (the base text) · Buddhabhadra T278 (the Jin-dynasty sixty-fascicle Avataṃsaka; the principal full-text witness for collation; The Ten Grounds, chapter 22, fascicles 23–27) · the sūtra text as cited in Vasubandhu’s Shidi jing lun T1522 (the separately circulating text of the Sūtra of the Ten Grounds, translated by Bodhiruci and others).

Sentence 1 · The opening sentence on entering the ground

Witness	Verbatim, rendered	Source
Śikṣānanda T279	Sons of the Buddha! If there are sentient beings who have deeply planted roots of goodness, well cultivated the various practices, well amassed the aids to the path, well made offerings to the buddhas, well amassed the pure and immaculate dharmas	T10n0279 0181a10–11
Buddhabhadra T278	Sons of the Buddha! If sentient beings have thickly amassed roots of goodness, cultivated the various good practices, well amassed the dharmas that aid the path, made offerings to the buddhas, and amassed the pure and clear dharmas	T09n0278 0544c03–05

Where the variants lie: (a) The 80 has 「深種善根」 tr. “deeply planted roots of goodness”, the 60 has 「厚集善根」 tr. “thickly amassed roots of goodness” (planting deeply / amassing thickly). (b) The 80 has 「白淨法」 tr. “the pure and immaculate dharmas”, the 60 has 「清白法」 tr. “the pure and clear dharmas”. (c) The vocative in the 60 is 「諸佛子」 tr. “Sons of the Buddha” (with the plural marker), and in the 80 it is 「佛子」 tr. “Sons of the Buddha”.

Sentence 2 · Dwelling on the ground with much joy

Witness	Verbatim, rendered	Source
Śikṣānanda T279	The bodhisattva dwelling on the Joyful Ground perfects much joy, much pure faith, much delight, much gladness	T10n0279 0181a27–28
Buddhabhadra T278	The bodhisattva-mahāsattva dwelling on the Joyful Ground has much joy, much faith, much purity	T09n0278 0544c24–25

Where the variants lie: the 80 lays out ten clauses (from much joy down to much freedom from anger), while the 60 is terse in its phrasing; the Shidi jing lun explains this as 「歡喜者名為心喜，體喜根喜。是歡喜有九種」 tr. “joy is called joy of mind, joy of the substance, and joy of the faculties. This joy is of nine kinds” 〔T26n1522 0135c27–28〕 (the treatise itself assigns nine kinds of joy, while Chengguan, following the treatise, opens it out into three joys; see rubric VI).

Sentence 3 · The first great vow (the vow to make offerings)

Witness	Verbatim, rendered	Source
Śikṣānanda T279	To give rise to a vast, pure, and settled understanding, and with every kind of article of offering reverently to make offerings to all the buddhas, leaving none out	T10n0279 0181c12–14
Buddhabhadra T278	I shall with a pure mind make offerings to all the buddhas, leaving none out, making offerings at will with every kind of article of offering	T09n0278 0545b11–12
The Shidi jing lun, citing the sūtra	The sūtra says: the bodhisattva, thus abiding on the bodhisattva’s Joyful Ground, makes the great vows and raises up great skillful means such as these	T26n1522 0138b04–05

Where the variants lie: (a) The refrain of the vow: the 80 has 「廣大如法界，究竟如虛空，盡未來際一切劫數無有休息」 tr. “vast as the Dharma realm, ultimate as space, to the end of the future through all the numbers of kalpas, without ceasing”, and the 60 has 「發如是大願，廣大如法界，究竟如虛空，盡未來際盡，供養一切劫中所有諸佛，以大供養具無有休息」 tr. “making a great vow such as this: vast as the Dharma realm, ultimate as space, to the exhausting of the end of the future, making offerings with great articles of offering to all the buddhas in all kalpas, without ceasing” 〔T09n0278 0545b12–15〕 (the 60 sets 「盡未來際盡」 tr. “to the exhausting of the end of the future” and 「一切劫中」 tr. “in all kalpas” over against the 80’s 「盡未來際一切劫數」 tr. “to the end of the future through all the numbers of kalpas”, and adds the clause 「供養一切劫中所有諸佛，以大供養具」 tr. “making offerings with great articles of offering to all the buddhas in all kalpas” — a difference of expansion and compression; the treatise, citing the sūtra, has 「盡一切劫數」 tr. “through all the numbers of kalpas” 〔T26n1522 0138b08〕). (b) The treatise’s explanation of the three senses of “without remainder” in the first vow: 「是初大願，無餘者有三種」 tr. “in this first great vow, ‘without remainder’ is of three kinds” 〔T26n1522 0138b10〕.

A note for the collation of the list of the ten ground-names — the full list of the ten ground-names stands in the preface-and-request section (see 〈Prologue and Request〉 in this volume): the 60 translates it 「一曰歡喜，二曰離垢，三曰明，四曰焰，五曰難勝，六曰現前，七曰遠行，八曰不動，九曰善慧，十曰法雲」 tr. “the first is called Joyful, the second Stainless, the third Bright, the fourth Flaming, the fifth Hard to Conquer, the sixth Manifest, the seventh Far-Reaching, the eighth Immovable, the ninth Good Wisdom, the tenth Dharma-Cloud” 〔T09n0278 0542c27–0543a01〕, in which the third ground in the 60 is 「明」 tr. “Bright” as against the 80’s 「發光」 tr. “Emitting Light”, and the fourth ground in the 60 is 「焰」 tr. “Flaming” as against the 80’s 「焰慧」 tr. “Flaming Wisdom”; the treatises of the consciousness-only line render the names differently again (Xuanzang translates the first ground as 「極喜」 tr. “Utmost Joy”), for which see rubric VII on lineage.

V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)

(1) The scriptural ground of the six characteristics — the fourth vow (the vow to practice the two benefits): 「總相、別相、同相、異相、成相、壞相」 tr. “the characteristic of the whole, the characteristic of the parts, the characteristic of sameness, the characteristic of difference, the characteristic of formation, the characteristic of disintegration” 〔T10n0279 0181c25〕. The Huayan school’s doctrine of the perfect interfusion of the six characteristics has its scriptural ground precisely in this text; Vasubandhu established it as the rule for explaining every set of ten clauses:

「六種相者，謂總相、別相、同相、異相、成相、壞相。總者是根本入，別者餘九入。」 tr. “The six kinds of characteristic are these: the characteristic of the whole, the characteristic of the parts, the characteristic of sameness, the characteristic of difference, the characteristic of formation, the characteristic of disintegration. The whole is the root entry; the parts are the remaining nine entries.” 〔T26n1522 0125a01–03〕

In his commentary on the ten vows Chengguan points to it directly:

「言圓融者，以稱性故。一願之中具一切願，即入重重，如常所辨。六相圓融，正在此文。」 tr. “To speak of perfect interfusion is to speak of what accords with the nature. Within a single vow all vows are complete, entering one within another layer upon layer, as is regularly set out. The perfect interfusion of the six characteristics lies precisely in this text.” 〔T35n1735 0762a13–15〕

(2) The first raising of the mind is itself entry into the position of a noble one — 「菩薩始發如是心，即得超凡夫地，入菩薩位，生如來家」 tr. “the moment the bodhisattva gives rise to a mind such as this, he passes beyond the stage of the ordinary person, enters the position of a bodhisattva, and is born into the family of the Tathāgata” 〔T10n0279 0181a22–23〕; the raising of the mind has 「大悲為首，智慧增上，善巧方便所攝」 tr. “great compassion as its forerunner, wisdom preeminent in it, and skillful means embracing it” 〔0181a17–18〕. The defining sentence for dwelling on the ground: 「菩薩住如是法，名：住菩薩歡喜地，以不動相應故。」 tr. “When a bodhisattva dwells in a dharma such as this, he is called one who dwells on the bodhisattva’s Joyful Ground, because he is in accord with the unshakable.” 〔0181a25–26〕

(3) The ocean of vows without exhausting — the ten great vows are perfected by means of the ten clauses of exhaustion: 「此大願以十盡句而得成就」 tr. “these great vows are perfected by means of the ten clauses of exhaustion” 〔T10n0279 0182b11〕; 「若眾生界盡，我願乃盡」 tr. “were the realm of sentient beings to be exhausted, only then would my vow be exhausted” 〔0182b15〕 — and the realm of sentient beings cannot be exhausted, so the roots of goodness of the great vow have no exhausting. The six characteristics of the fourth vow, Indra’s net of the sixth vow, and the tenth vow’s 「於一切毛端處皆悉示現初生、出家、詣道場、成正覺」 tr. “at the place of every hair’s tip manifesting being born, leaving the household life, going to the place of awakening, and attaining perfect awakening” — already within the vows of the first ground the measure of the Dharma realm without end is complete.

(4) The bridge to consciousness-only (the first ground = the Ground of Utmost Joy = the path of seeing) — this chapter is the text that the Shidi jing lun explains (Vasubandhu composed it, and he is the same author as in the consciousness-only line); the stages of the ten grounds in the consciousness-only treatises are established upon the meaning of this sūtra: the Cheng weishi lun, 「一、極喜地，初獲聖性，具證二空，能益自、他，生大喜故」 tr. “first, the Ground of Utmost Joy: because he first obtains the nature of a noble one, fully realizes the two emptinesses, and is able to benefit himself and others, great joy is born” 〔T31n1585 0051a22〕, and 「生如來家，住極喜地，善達法界，得諸平等」 tr. “born into the family of the Tathāgata, he dwells on the Ground of Utmost Joy, penetrates the Dharma realm well, and attains all the equalities” 〔0050c14–17〕, and the first cutting off, on the path of seeing, of the seeds of the two obstructions that are to be cut off by seeing 〔0054a06〕; the Jieshenmi jing, 「從初極喜地名為通達」 tr. “from the first, the Ground of Utmost Joy, it is called penetrating understanding” 〔T16n0676 0699b03–04〕; and the Bodhisattva Stage of the Yuqie shidi lun, which names it: 「若廣宣說，如十地經極喜地說」 tr. “if it is to be expounded at length, it is as the Ground of Utmost Joy is expounded in the Sūtra of the Ten Grounds” 〔T30n1579 0556b13〕. All these sources are apparatus already established within this collection, with direct back-links in rubric VII.

VI. Divergent Interpretations of the Commentators (the ancient worthies, marked by lineage)

Chengguan, Huayan jing shu T35n1735 · Yanyi chao T36n1736 (verbatim commentary on the eighty-fascicle Avataṃsaka; the principal witness)

He explains the name of the Joyful Ground by following the Shidi jing lun:

「今依本論，略釋地名。論云『成就無上自利利他行，初證聖處多生歡喜，故名歡喜地。』」 tr. “Now, following the root treatise, I shall briefly explain the name of the ground. The treatise says: ‘Because he perfects the unsurpassed practice of benefiting himself and benefiting others, and because on first realizing the place of a noble one much joy is born, it is named the Joyful Ground.’” 〔T35n1735 0743a19〕

He opens joy out into three (setting forth directly the characteristics of joy):

「一心喜，謂入觀之心適悅；二體喜，出觀喜受相應；三根喜，由前心體歡喜內充，外及五根輕安調暢，故此喜者亦名為樂。」 tr. “First, joy of mind: the delight of the mind that enters contemplation. Second, joy of the substance: the joyful feeling that accompanies coming out of contemplation. Third, joy of the faculties: because the joy of the foregoing mind and substance fills one within and reaches outward to the five faculties as ease and harmony — and therefore this joy is also called bliss.” 〔T35n1735 0758c13–14〕

The alternative name, Utmost Joy: 「故梵本、他經多名極喜，喜之極故。」 tr. “Therefore the Sanskrit text and other sūtras mostly name it Utmost Joy, joy at its utmost.” 〔T35n1735 0758c17–18〕

His outline of the section on the ten vows: 「初正顯十願，彰自勤行；後明十盡句，與眾生共。」 tr. “The first part directly sets forth the ten vows, making manifest his own diligent practice; the latter part makes clear the ten clauses of exhaustion, which he shares in common with sentient beings.” 〔T35n1735 0762a16–17〕 The Yanyi chao, explaining the reason for its coming: 「疏『初來意』等者，文分為五：一總明答問，可知。」 tr. “As for the commentary’s ‘first, the reason for its coming,’ and so on: the text divides into five; the first, which sets forth in general that it answers the question, may be understood as it stands.” 〔T36n1736 0406a06–07〕

Fazang, Tanxuan ji T35n1733 (commentary on the sixty-fascicle Avataṃsaka; the wellspring of adjudicating exposition)

The four names of the sūtra (a record of the alternative names of the Ten Grounds chapter):

「一別譯本名漸備一切智德經、二下文名集一切智智法門品，此二就功能立名……三更別譯一本名十住經、四此中名十地。」 tr. “First, a separately translated version is named the Sūtra of the Gradual Completion of the Merit of Omniscience; second, the text below names it the chapter of the Dharma-gate that Gathers the Wisdom of Omniscience — these two are named with respect to function … third, yet another separately translated version is named the Sūtra of the Ten Abodes; fourth, here it is named the Ten Grounds.” 〔T35n1733 0277a10–14〕

The three senses of the Joyful Ground:

「初證聖處，多生歡喜，故名歡喜地。解有三義：一二利創成故、二真理初證故、三聖位新得故，遂本期心故生歡喜。」 tr. “On first realizing the place of a noble one much joy is born, and hence it is named the Joyful Ground. The explanation has three senses: first, because the two benefits are for the first time brought about; second, because the true principle is for the first time realized; third, because the position of a noble one is newly gained — because the mind’s original expectation is thereby fulfilled, joy is born.” 〔T35n1733 0287b01–03〕

In explaining the name of the first ground Fazang further cites the Cheng weishi lun in order to harmonize the two: 「一極喜地，初獲聖性具證二空，能益自他生大喜故」 tr. “first, the Ground of Utmost Joy: because he first obtains the nature of a noble one and fully realizes the two emptinesses, and is able to benefit himself and others, great joy is born” 〔T35n1733 0300a17–18 引〕 — a record of the ancient worthies attesting each line by the other.

Li Tongxuan, Xin Huayan jing lun T36n1739 (a different track of symbolic exposition)

He takes the universally luminous wisdom as the substance of the ground:

「第一釋品名目者，何故名為十地品？釋曰：以明如來普光明智以成地體。」 tr. “As for the first, explaining the title of the chapter: why is it named the chapter of the Ten Grounds? I say: because it makes clear that the Tathāgata’s universally luminous wisdom constitutes the substance of the grounds.” 〔T36n1739 0869c18–19〕

The first ground takes in together the abode of the first raising of the mind:

「始發如是心，即超凡夫地，入菩薩位，生如來家。此一段通收前十住中初發心住，同此十地中初歡喜地，生如來家為真佛子，為明同乘一如來智慧為體故。」 tr. “The moment he gives rise to a mind such as this, he passes beyond the stage of the ordinary person, enters the position of a bodhisattva, and is born into the family of the Tathāgata. This one passage takes in together the abode of the first raising of the mind among the preceding ten abodes and this first Joyful Ground among the ten grounds: to be born into the family of the Tathāgata is to be a true son of the Buddha, and this makes clear that both alike ride upon one and the same wisdom of the Tathāgata as their substance.” 〔T36n1739 0881a09–11〕

And further: 「入此不動廣大智身，方名歡喜地不動相應也。」 tr. “Only when he enters this unshakable and vast body of wisdom is it called the Joyful Ground’s being in accord with the unshakable.” 〔T36n1739 0881b13–14〕

Recorded without adjudication: Chengguan sets up his outline and explains joy by following the Shidi jing lun (the track of the treatise); Li Tongxuan reads the text symbolically by way of the universally luminous wisdom (the track of wisdom); Fazang harmonizes the two full translations with the explanation given in the consciousness-only treatise (the track of adjudicating exposition) — three tracks run side by side, and all of them are settled teachings of the ancient worthies; they are recorded here, with no ranking of higher and lower.

VII. Cross-Reading and Lineage

This chapter is the scriptural source held in common by the two lines, Huayan and consciousness-only; Vasubandhu’s Shidi jing lun explains it phrase by phrase, and upon it the consciousness-only treatises establish the stages of the ten grounds and the doctrine of the path of seeing. The chain of lineage links back directly to sources of apparatus already established within this collection (no new apparatus; what is cited has been checked back against its source):

The Cheng weishi lun, the sections on the stage of cultivation and the stage of penetrating understanding (in this collection, the apparatus to Cheng weishi lun chapters 25 and 24): the section on the stage of cultivation cites verbatim this chapter’s list of the ten ground-names, 「一者歡喜地，二者離垢地……十者法雲地」 tr. “the first is the Joyful Ground, the second the Stainless Ground … the tenth the Dharma-Cloud Ground” 〔T10n0279 0179b22 起·名列在 d00〕; the explanation of the name of the Ground of Utmost Joy 〔T31n1585 0051a22〕 · the ten surpassing practices, the ten heavy obstructions, and the ten kinds of suchness 〔0051a20〕 · the first cutting off of the two obstructions on the path of seeing 〔0054a06〕; the stage of penetrating understanding, 「生如來家，住極喜地，善達法界」 tr. “born into the family of the Tathāgata, he dwells on the Ground of Utmost Joy and penetrates the Dharma realm well” 〔0050c14–17〕 · and the Jieshenmi jing, 「從初極喜地名為通達」 tr. “from the first, the Ground of Utmost Joy, it is called penetrating understanding” 〔T16n0676 0699b03–04〕.
The She dacheng lun, the sections on the cause and fruit of entering therein and on the differentiation of cultivation therein (in this collection, the apparatus to She dacheng lun parts four and six): entering the Ground of Utmost Joy = the path of seeing, and the four samādhis matched with the four applied practices 〔T31n1594 0143b–c〕; part six explains the names ground by ground, ‘the first ground, Utmost Joy … the tenth ground, Dharma Cloud’ 〔0145b19–0146b04〕, the renderings of the three lines standing in triple divergence (Xuanzang’s 「極喜／發光／焰慧」 tr. “Utmost Joy / Emitting Light / Flaming Wisdom” · Paramārtha’s 「歡喜／明焰／燒然」 tr. “Joyful / Bright Flame / Blazing” · and Buddhaśānta’s differing again) — and yet all of them take this chapter as their root.
The Yuqie shidi lun, the Bodhisattva Stage within the Basic Stages (in this collection, the apparatus on the twelve abodes): 「若廣宣說，如十地經極喜地說」 tr. “if it is to be expounded at length, it is as the Ground of Utmost Joy is expounded in the Sūtra of the Ten Grounds” 〔T30n1579 0556b13〕; 「彼十地經廣所宣說菩薩十地，即是此中菩薩藏攝摩怛理迦略所宣說菩薩十住……由能攝持菩薩義故，說名為地」 tr. “the ten bodhisattva grounds expounded at length in that Sūtra of the Ten Grounds are precisely the ten bodhisattva abodes expounded summarily here in the mātṛkā gathered into the bodhisattva canon … because they are able to gather in and uphold the meaning of a bodhisattva, they are called grounds” 〔0556b14–18〕 — the abode of utmost joy corresponds to the first ground; and among the seven stages gathered from the thirteen abodes, 「極歡喜住，名淨勝意樂地」 tr. “the abode of utmost joy is named the ground of the pure and surpassing resolve” 〔0565a04–10〕.
The treatises of the Huayan school: Fazang’s broad exposition of the six characteristics and the ten mysteries (the outline of the Wujiao zhang T45n1866 · with the general linkage under rubric VIII), whose rule of the six characteristics comes precisely from the text of the fourth vow in the present unit together with the explanation in the Shidi jing lun 〔T26n1522 0125a01–03〕 — the root of the lineage of the school’s doctrine.

VIII. Edition Location Register

Śikṣānanda T279 (the base text): the first ground, Joyful, begins 〔T10n0279 0181a10〕 and ends 〔0185a04〕 (the end of fascicle 34 through fascicle 35). The mind that enters the ground 0181a10–26 · the ten clauses of much joy beginning 0181a27 · the five fears 0181b14–15 · the thirty clauses on purifying beginning 0181b24 (the king of mountains 0181c07) · the ten great vows 0181c11–0182b10 (vow one 0181c12–14 · vow four, the six characteristics, 0181c25 · vow six, Indra’s net, 0182a06–07 · vow nine, the medicine tree, 0182a25–26) · the ten clauses of exhaustion 0182b11–19 · the ten states of mind and the working of faith beginning 0182b19 · the contemplation of great compassion and great kindness 0182c (the shoots of suffering 0182c07–08) · the perfecting of great giving 0182c24 · the ten dharmas that purify the ground 0183a07–09 · the preeminence of giving 0183a20 · the simile of the goldsmith 0183a24–25 · knowing the characteristics of the grounds well and the simile of the caravan leader 0183b14–24 · the king of Jambudvīpa 0183b29–c01 · the hundred samādhis 0183c12–13 · the verses in repetition 0183c19–0185a04.
Buddhabhadra T278 (the principal witness for collation, the Jin translation): The Ten Grounds, chapter 22 (fascicles 23–27; the chapter begins 〔T09n0278 0542a05〕); the list of the ten ground-names 0542c27–0543a01 · the first ground begins 0544c03 · dwelling on the ground with much joy 0544c24–25 · the ten great vows begin 0545b10 (vow one 0545b11–13).
The Shidi jing lun T1522 (Vasubandhu; a dedicated explanation of chapter 26): the first ground, Joyful = fascicles one through three (fascicle one begins 0123b15). The outline in eight parts 0123b23–25 · the general explanation of the ground-name in the part of the root 0127a18–19 · the six characteristics 0125a01–03 · the part of exposition begins 0134b25 · the explanation of the name 0135c21–22 · the nine joys 0135c27–28 · the part of the comparison of excellence begins 0138a29 · the excellence of vow, the ten great vows, 0138b03– (the citation of the sūtra begins 0138b04 · the explanation of the first vow 0138b10).
Chengguan, Huayan jing shu T35n1735: the commentary on the Ten Grounds chapter begins 0735a05 (the reason for its coming 0735a06–07 · the name of the assembly 0735a14–20 · the tenet and aim 0735b05–06 · the eight parts 0736c19) · the ground-name following the treatise 0743a19 · the three joys 0758c13–14 · Utmost Joy 0758c17–18 · the commentary on the ten vows 0762a13–17. The Yanyi chao T36n1736: the subcommentary on the Ten Grounds chapter begins 0406a06.
Fazang, Tanxuan ji T35n1733 (commentary on the sixty): the Ten Grounds chapter begins 0277a05 (the symbolic import of the Heaven of Others’ Emanations 0277a07–08 · the four names 0277a10–14) · the three senses of the Joyful Ground 0287b01–03 · the explanation of the name of the first ground citing the consciousness-only treatise 0300a17–18.
Li Tongxuan, Xin Huayan jing lun T36n1739: the Ten Grounds chapter begins 0869c14 (the universally luminous wisdom as the substance of the grounds 0869c18–19) · the first ground 0881a09–11 · 0881b13–14.
The outlines of doctrinal classification: the Wujiao zhang T45n1866 · the Shixuan men T45n1868 · the Fajie xuanjing T45n1883 (Dushun’s gate of contemplation) · the Huanyuan guan T45n1876 — listed by name in the general catalogue, their material entering the introductory essay at the head of the volume (recorded without adjudication).
Variant readings: within the range of T279 covered by this unit, 〔0181a10〕–〔0185a04〕, the Taishō base text carries 8 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0181a15〕方【大】｜力【宋】【元】【明】【宮】 · 〔0181c03〕寶【大】｜實【宮】 · 〔0182a18〕任【大】｜住【宮】 · 〔0183b25〕生【大】｜人【宮】 · 〔0183c01〕取【大】｜諸【宮】 · 〔0184a10〕玷【大】｜點【宋】【元】【明】【聖】 · 〔0184a24〕愍【大】｜悲【宮】 · 〔0184c18〕震【大】｜振【聖】.
A further note upon the variant readings: 5 CBETA emendations (not counted among the Taishō collation notes listed above): 〔0181a10〕第一地【CB】｜無此字【大】 · 〔0181b13〕豎【CB】【麗-CB】｜竪【大】 · 〔0181b23〕豎【CB】【麗-CB】｜竪【大】 · 〔0184b11〕遍【CB】｜滿【大】／徧【麗-CB】／遍【宋】【元】【明】【宮】【聖】 · 〔0184c15〕己【CB】【磧-CB】｜已【大】／已【麗-CB】.
Supplementary note on variant readings: the other chapters of the whole scripture carry collation notes of their own, not counted here; the interlinear notes (phonetic glosses) were stripped and recorded at the level of the original-text layer.

華嚴經 品二十六 十地品 · 第一地 歡喜地Avataṃsaka Sūtra · The Ten Grounds · The First Ground, Joyful