華嚴經 品二十六 十地品 · 第三地 發光地Avataṃsaka Sūtra · The Ten Grounds · The Third Ground, Luminous
光不在身上，在心裡亮起來。
這一地把世間看到了底：無常、苦、不淨、敗壞、剎那生滅，『三世都站不住腳』。可是看到底的人沒有掉頭走開——他反而生起十種哀愍心，因為看得越透，越知道別人被困在哪裡。
然後他往回推：要度眾生，離不開無障礙解脫智；一路推到最後，落在四個字上——「善巧多聞」。最高的智慧，腳踩在老老實實聽法上。所以他肯拿王位換一偈，肯拿命換一句。
八定坐了，神通得了，卻「行而無所樂著」——連自己修成的定，都不許它變成家。
金經鍊治，「稱兩不減，轉更明淨」。斷的是雜質，不是你。且入此地。
The light is not on the body; it is the mind lighting up inside.
This ground sees the world through to the bottom: impermanent, suffering, impure, decaying, arising and ceasing in an instant — ‘not one of the three times gives a place to stand’. Yet the one who has seen it through does not turn and walk away — instead he gives rise to ten kinds of pitying mind, because the more thoroughly one sees, the better one knows where others are trapped.
Then he traces the matter back: to deliver sentient beings is not apart from unobstructed wisdom of liberation; and tracing back to the very end, it all comes to rest on four words — “skillful and extensive learning”. The highest wisdom stands with its feet on plain, honest listening. So he is willing to trade a throne for a single verse, and his life for a single phrase.
He has sat the eight concentrations and gained the superknowledges, and still he “practices without taking delight or attaching” — even the concentration he cultivated himself he will not permit to become a home.
True gold is refined: “its weight is not lessened, and it turns brighter and purer.” What is cut off is the dross, not you. Enter this ground.
〔T10 0187〕
佛子得聞此地行，菩薩境界難思議，
靡不恭敬心歡喜，散華空中為供養，
讚言：「善哉大山王，慈心愍念諸眾生，
善說智者律儀法，第二地中之行相。
是諸菩薩微妙行，真實無異無差別，
為欲利益諸群生，如是演說最清淨。
一切人天供養者，願為演說第三地，
與法相應諸智業，如其境界希具闡！
大仙所有施戒法，忍辱精進禪智慧，
及以方便慈悲道，佛清淨行願皆說！」
時，解脫月復請言：「無畏大士金剛藏，
願說趣入第三地，柔和心者諸功德！」
爾時，金剛藏菩薩告解脫月菩薩言：
「佛子！菩薩摩訶薩已淨第二地，欲入第三地，當起十種深心。何等為十？所謂：清淨心、安住心、厭捨心、離貪心、不退心、堅固心、明盛心、勇猛心、廣心、大心。菩薩以是十心，得入第三地。
「佛子！菩薩摩訶薩住第三地已，觀一切有為法如實相。所謂：無常、苦、不淨、不安隱，敗壞、不久住，剎那生滅，非從前際生，非向後際去，非於現在住。又觀此法無救、無依，與憂、與悲，苦惱同住，愛憎所繫，愁慼轉多，無有停積，貪、恚、癡火熾然不息，眾患所纏，日夜增長，如幻不實。見如是已，於一切有為倍增厭離，趣佛智慧，見佛智慧不可思議、無等無量、難得無雜、無惱無憂，至無畏城，不復退還，能救無量苦難眾生。菩薩如是見如來智慧無量利益，見一切有為無量過患，則於一切眾生生十種哀愍心。何等為十？所謂：見諸眾生孤獨無依，生哀愍心；見諸眾生貧窮困乏，生哀愍心；見諸眾生三毒火然，生哀愍心；見諸眾生諸有牢獄之所禁閉，生哀愍心；見諸眾生煩惱稠林恒所覆障，生哀愍心；見諸眾生不善觀察，生哀愍心；見諸眾生無善法欲，生哀愍心；見諸眾生失諸佛法，生哀愍心；見諸眾生隨生死流，生哀愍心；見諸眾生失解脫方便，生哀愍心。是為十。菩薩如是見眾生界無量苦惱，發大精進，作是念言：『此等眾生，我應救，我應脫，我應淨，我應度；應著善處，應令安住，應令歡喜，應令知見，應令調伏，應令涅槃。』菩薩如是厭離一切有為，如是愍念一切眾生，知一切智智有勝利益，欲依如來智慧救度眾生，作是思惟：『此諸眾生墮在煩惱大苦之中，以何方便而能拔濟，令住究竟涅槃之樂？』便作是念：『欲度眾生令住涅槃，不離無障礙解脫智；無障礙解脫智，不離一切法如實覺；一切法如實覺，不離無行無生行慧光；無行無生行慧光，不離禪善巧決定觀察智；禪善巧決定觀察智，不離善巧多聞。』菩薩如是觀察了知已，倍於正法勤求修習，日夜唯願聞法、喜法、樂法、依法、隨法、解法、順法、到法、住法、行法。菩薩如是勤求佛法，所有珍財皆無吝惜，不見有物難得可重，但於能說佛法之人生難遭想。是故，菩薩於內外財，為求佛法悉能捨施。無有恭敬而不能行，無有憍慢而不能捨，無有承事而不能作，無有勤苦而不能受。若聞一句未曾聞法，生大歡喜，勝得三千大千世界滿中珍寶；若聞一偈未聞正法，生大歡喜，勝得轉輪聖王位；若得一偈未曾聞法，能淨菩薩行，勝得帝釋梵王位住無量百千劫。若有人言：『我有一句佛所說法，能淨菩薩行。汝今若能入大火阬，受極大苦，當以相與。』菩薩爾時作如是念：『我以一句佛所說法，淨菩薩行故，假使三千大千世界大火滿中，尚欲從於梵天之上投身而下，親自受取，況小火阬而不能入！然我今者為求佛法，應受一切地獄眾苦，何況人中諸小苦惱！』菩薩如是發勤精進求於佛法，如其所聞觀察修行。此菩薩得聞法已，攝心安住，於空閑處作是思惟：『如說修行乃得佛法，非但口言而可清淨。』
〔T10 0188〕
「佛子！是菩薩住此發光地時，即離欲惡不善法，有覺有觀，離生喜樂，住初禪；滅覺觀，內淨一心，無覺無觀，定生喜樂，住第二禪；離喜住捨，有念正知，身受樂，諸聖所說能捨有念受樂，住第三禪；斷樂，先除苦喜憂滅，不苦不樂，捨念清淨，住第四禪；超一切色想，滅有對想，不念種種想，入無邊虛空，住虛空無邊處；超一切虛空無邊處，入無邊識，住識無邊處；超一切識無邊處，入無少所有，住無所有處；超一切無所有處，住非有想非無想處。但隨順法故，行而無所樂著。
「佛子！此菩薩心隨於慈，廣大無量不二，無怨無對，無障無惱，遍至一切處，盡法界、虛空界，遍一切世間；住悲、喜、捨亦復如是。
「佛子！此菩薩得無量神通力，能動大地；以一身為多身，多身為一身，或隱或顯；石壁山障，所往無礙，猶如虛空；於虛空中跏趺而去，同於飛鳥；入地如水，履水如地；身出煙焰，如大火聚；復雨於水，猶如大雲；日月在空，有大威力，而能以手捫摸摩觸；其身自在，乃至梵世。此菩薩天耳清淨過於人耳，悉聞人、天若近若遠所有音聲，乃至蚊蚋、虻蠅等聲亦悉能聞。此菩薩以他心智，如實而知他眾生心。所謂：有貪心，如實知有貪心；離貪心，如實知離貪心；有瞋心、離瞋心，有癡心、離癡心，有煩惱心、無煩惱心，小心、廣心，大心、無量心，略心、非略心，散心、非散心，定心、非定心，解脫心、非解脫心，有上心、無上心，雜染心、非雜染心，廣心、非廣心，皆如實知。菩薩如是以他心智知眾生心。此菩薩念知無量宿命差別，所謂：『念知一生，念知二生、三生、四生，乃至十生、二十、三十，乃至百生、無量百生、無量千生、無量百千生，成劫、壞劫、成壞劫、無量成壞劫，我曾在某處，如是名，如是姓，如是種族，如是飲食，如是壽命，如是久住，如是苦樂。我於彼死，生於某處，從某處死，生於此處，如是形狀，如是相貌，如是言音。』如是過去無量差別，皆能憶念。此菩薩天眼清淨過於人眼，見諸眾生生時、死時、好色、惡色，善趣、惡趣，隨業而去。若彼眾生成就身惡行，成就語惡行，成就意惡行，誹謗賢聖；具足邪見及邪見業因緣，身壞命終，必墮惡趣，生地獄中。若彼眾生成就身善行，成就語善行，成就意善行，不謗賢聖，具足正見；正見業因緣，身壞命終，必生善趣諸天之中。菩薩天眼皆如實知。此菩薩於諸禪三昧、三摩鉢底能入能出，然不隨其力受生，但隨能滿菩提分處，以意願力而生其中。
「佛子！是菩薩住此發光地，以願力故，得見多佛。所謂：見多百佛，見多千佛，見多百千佛，乃至見多百千億那由他佛。悉以廣大心、深心，恭敬尊重，承事供養，衣服、飲食、臥具、湯藥，一切資生悉以奉施，亦以供養一切眾僧，以此善根迴向阿耨多羅三藐三菩提。於其佛所，恭敬聽法，聞已受持，隨力修行。此菩薩觀一切法，不生不滅，因緣而有；見縛先滅，一切欲縛、色縛、有縛、無明縛皆轉微薄；於無量百千億那由他劫不積集故，邪貪、邪瞋及以邪癡，悉得除斷，所有善根轉更明淨。佛子！譬如真金善巧鍊治，稱兩不減，轉更明淨。菩薩亦復如是，住此發光地，不積集故，邪貪、邪瞋及以邪癡，皆得除斷，所有善根轉更明淨。此菩薩忍辱心、柔和心、諧順心、悅美心、不瞋心、不動心、不濁心、無高下心、不望報心、報恩心、不諂心、不誑心、無譣詖心皆轉清淨。此菩薩於四攝中，利行偏多；十波羅蜜中，忍波羅蜜偏多；餘非不修，但隨力隨分。
「佛子！是名菩薩第三發光地。菩薩住此地，多作三十三天王，能以方便，令諸眾生捨離貪欲。布施、愛語、利行、同事——，如是一切諸所作業，皆不離念佛，不離念法，不離念僧，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，乃至為一切智智依止者。』若勤行精進，於一念頃，得百千三昧，得見百千佛，知百千佛神力，能動百千佛世界，乃至示現百千身，一一身百千菩薩以為眷屬；若以菩薩殊勝願力自在示現，過於此數，百劫、千劫乃至百千億那由他劫不能數知。」
〔T10 0189〕
爾時，金剛藏菩薩欲重宣其義而說頌曰：
「清淨安住明盛心，厭離無貪無害心，
堅固勇猛廣大心，智者以此入三地。
菩薩住此發光地，觀諸行法苦無常，
不淨敗壞速歸滅，無堅無住無來往。
觀諸有為如重病，憂悲苦惱惑所纏，
三毒猛火恒熾然，無始時來不休息。
厭離三有不貪著，專求佛智無異念，
難測難思無等倫，無量無邊無逼惱。
見佛智已愍眾生，孤獨無依無救護，
三毒熾然常困乏，住諸有獄恒受苦，
煩惱纏覆盲無目，志樂下劣喪法寶，
隨順生死怖涅槃，我應救彼勤精進。
將求智慧益眾生，思何方便令解脫？
不離如來無礙智，彼復無生慧所起。
心念此慧從聞得，如是思惟自勤勵，
日夜聽習無間然，唯以正法為尊重。
國城財貝諸珍寶，妻子眷屬及王位，
菩薩為法起敬心，如是一切皆能捨。
頭目耳鼻舌牙齒，手足骨髓心血肉，
此等皆捨未為難，但以聞法為最難。
設有人來語菩薩：『孰能投身大火聚，
我當與汝佛法寶！』聞已投之無怯懼。
假使火滿三千界，身從梵世而投入，
為求法故不為難，況復人間諸小苦！
從初發意至得佛，其間所有阿鼻苦，
為聞法故皆能受，何況人中諸苦事！
聞已如理正思惟，獲得四禪無色定，
四等五通次第起，不隨其力而受生。
菩薩住此見多佛，供養聽聞心決定，
斷諸邪惑轉清淨，如鍊真金體無減。
住此多作忉利王，化導無量諸天眾，
令捨貪心住善道，一向專求佛功德。
佛子住此勤精進，百千三昧皆具足，
見百千佛相嚴身，若以願力復過是。
一切眾生普利益，彼諸菩薩最上行，
如是所有第三地，我依其義已解釋。」
〔卷36〕
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.
讚請分（一）：會眾散華，讚第二地之說
（結集者敘會中之相）佛子們聽聞了這一地的行法，知道菩薩的境界難以思量議論，沒有一個不恭敬歡喜的，於是把華散在空中，作為供養。
（會眾同聲讚歎）他們讚歎說：「善哉，大山王（讚金剛藏菩薩如山王一般不可搖動）！您以慈心憐念一切眾生，善巧地宣說了智者所持的律儀之法——那正是第二地中的行相。
「這些菩薩的微妙行持，真實不虛、沒有差異、沒有分別；您為了利益眾多的群生，如此宣說，最為清淨。
讚請分（二）：大眾請說第三地
「一切人與天所供養的人啊！願您為我們宣說第三地——那與法相應的種種智慧之業，如同它本來的境界，希望您具足地闡明！
「大仙（尊稱佛）所有的布施、持戒之法，忍辱、精進、禪定、智慧，以及方便、慈悲之道，佛的清淨行——願您全都宣說！
讚請分（三）：上首解脫月再請
這時，解脫月菩薩又請問說：「無所畏懼的大士金剛藏啊！願您宣說趣入第三地的道路，以及心地柔和的人所具的種種功德！
起厭行分：入第三地的十種深心
這時，金剛藏菩薩告訴解脫月菩薩說：
「佛子！菩薩摩訶薩已經淨治了第二地，想要進入第三地，應當發起十種深心。哪十種呢？就是：清淨心、安住心、厭捨心（厭離而肯放下之心）、離貪心、不退心、堅固心、明盛心（明亮熾盛之心）、勇猛心、廣心、大心。菩薩以這十種心，得以進入第三地。
厭行分（一）：觀有為法如實之相——十句無常
「佛子！菩薩摩訶薩安住第三地之後，觀察一切有為法（因緣造作之法）如實的相狀。就是說：它們是無常的、是苦的、是不淨的、是不安隱的，是會敗壞的、是不能久住的，是剎那之間生了又滅的；它們不是從過去際生出來的，不是往未來際去的，也不是在現在停住的。
厭行分（二）：十句觀無救——有為法中無依無救
「又觀察這些法沒有救護、沒有依止，與憂愁相隨、與悲傷相隨，和苦惱住在一起，被愛與憎所繫縛，愁苦悽戚愈轉愈多，沒有一處可以停下來積蓄；貪、瞋、癡三種火熾然燃燒不曾止息，被眾多的禍患所纏繞，日夜增長，如同幻化一般不真實。
厭行分（三）：見佛智慧無量，趣求大智
「見到這樣的實情之後，對於一切有為法加倍地生起厭離，趣向佛的智慧。他見到佛的智慧不可思議、無可比等、無有限量、難得而不夾雜、沒有煩惱也沒有憂愁，能到達無所畏懼之城，不再退轉回來，能救度無量受苦受難的眾生。
厭行分（四）：十種哀愍心
「菩薩這樣見到如來的智慧有無量的利益，見到一切有為法有無量的過患，於是對一切眾生生起十種哀愍之心。哪十種呢？就是：見到眾生孤獨而無所依靠，生起哀愍心；見到眾生貧窮困乏，生起哀愍心；見到眾生被三毒之火燃燒，生起哀愍心；見到眾生被三有（欲有・色有・無色有）的牢獄所禁閉，生起哀愍心；見到眾生恆常被煩惱的稠密叢林所覆蓋障蔽，生起哀愍心；見到眾生不能好好觀察（缺乏正觀之力），生起哀愍心；見到眾生對善法沒有欲求愛樂，生起哀愍心；見到眾生失去了諸佛之法，生起哀愍心；見到眾生隨著生死之流漂轉，生起哀愍心；見到眾生失去了解脫的方便，生起哀愍心。這就是十種。
厭行分（五）：十句救度之願
「菩薩這樣見到眾生界有無量的苦惱，便發起大精進，這樣想著：『這些眾生，我應當救護他們，我應當使他們解脫，我應當使他們清淨，我應當度他們過去；應當把他們安置在善處，應當使他們安住，應當使他們歡喜，應當使他們知見（明白事理），應當使他們調伏（伏住煩惱），應當使他們涅槃。』
方便攝行（一）：逆推五重，直到善巧多聞
「菩薩這樣厭離一切有為法，這樣憐愍一切眾生，知道一切智智（佛的智慧）有殊勝的利益，想要依靠如來的智慧去救度眾生，於是這樣思惟：『這些眾生墮在煩惱的大苦之中，要用什麼方便才能拔濟他們，令他們安住於究竟涅槃之樂呢？』
「接著又這樣想：『想要度眾生使他們安住涅槃，離不開無障礙的解脫智；無障礙的解脫智，離不開對一切法如實的覺悟；對一切法如實的覺悟，離不開無行無生的行慧之光（無造作、無生相的觀行之慧）；無行無生的行慧之光，離不開禪定中善巧而決定的觀察智；禪定中善巧而決定的觀察智，離不開善巧的多聞。』
方便攝行（二）：十法行——日夜唯以法為事
「菩薩這樣觀察了知之後，加倍地勤求修習正法，日夜只願聞法、喜法、樂法、依法、隨法、解法、順法、到法、住法、行法（從聽聞、歡喜、愛樂，到依止、隨順、解了、順行、到達、安住、實行）。
方便攝行（三）：為求法故，內外財皆捨
「菩薩這樣勤求佛法，所有的珍寶財物都不吝惜，不覺得有什麼東西難得而值得看重，只對能宣說佛法的人生起難以遭遇之想。因此，菩薩對於身內身外之財，為了求佛法都能夠捨施出去。沒有一種恭敬是他不肯行的，沒有一種憍慢是他不肯捨的，沒有一種承事是他不肯做的，沒有一種勤苦是他不肯受的。
「如果聽到一句從未聽過的法，他生起大歡喜，勝過得到三千大千世界滿中的珍寶；如果聽到一偈從未聽過的正法，他生起大歡喜，勝過得到轉輪聖王之位；如果得到一偈從未聽過、能清淨菩薩行的法，勝過得到帝釋天王、大梵天王之位而住無量百千劫。
方便攝行（四）：入大火阬亦所不辭
「如果有人說：『我有一句佛所說的法，能清淨菩薩之行。你如今若能跳進大火坑，承受極大的痛苦，我就把它給你。』菩薩那時便這樣想：『我為了以一句佛所說的法清淨菩薩行的緣故，即使三千大千世界都是大火充滿其中，尚且願意從梵天之上投身而下，親自去領受，何況只是一個小火坑而不肯進去！然而我如今為了求佛法，一切地獄的眾苦都應當領受，何況是人間的種種小苦惱！』
「菩薩這樣發起勤勇精進來求佛法，並且依照所聽到的去觀察修行。這位菩薩聽聞佛法之後，收攝其心而安住，在空閑無人之處這樣思惟：『依照所說的去修行，才能得到佛法；不是只憑口裡說說就能清淨的。』
厭分（一）：四禪
「佛子！這位菩薩安住此發光地時，便遠離種種欲望與惡不善之法，還有覺（粗的心念）有觀（細的心念），由離欲而生起喜與樂，安住於初禪；滅去覺與觀，內心清淨、專注一境，無覺無觀，由定而生起喜與樂，安住於第二禪；離開喜而住於捨，有正念、有正知，身受安樂，這就是諸聖者所說的能捨、有念、受樂，安住於第三禪；斷除樂，先前的苦與喜、憂也都已滅去，不苦不樂，捨與念都清淨，安住於第四禪。
厭分（二）：四無色定
「超越一切色想，滅除有對之想（物質相礙之想），不憶念種種差別之想，進入無邊的虛空，安住於虛空無邊處；超越一切虛空無邊處，進入無邊的識，安住於識無邊處；超越一切識無邊處，進入沒有一點所有，安住於無所有處；超越一切無所有處，安住於非有想非無想處。但這只是隨順法的緣故而行，並不貪樂執著。
厭果（一）：四無量心
「佛子！這位菩薩的心隨順於慈，廣大無量而不二，沒有怨、沒有對，沒有障礙、沒有惱害，遍布到一切處所，窮盡法界、窮盡虛空界，遍及一切世間；安住於悲、喜、捨，也是同樣如此。
厭果（二）：五神通之一——神境通
「佛子！這位菩薩得到無量的神通之力，能夠震動大地；把一個身變作許多身，把許多身合為一個身，或者隱沒、或者顯現；石壁與山的障礙，他所去之處毫無阻礙，猶如虛空；在虛空之中結跏趺坐而行，如同飛鳥；入地如同入水，走在水上如同走在地上；身上出煙出焰，如同大火聚；又能降下水來，猶如大雲；日月在空中有大威力，而他能用手去撫摸觸碰；他的身體自在，乃至可以上達梵天之世。
厭果（三）：天耳通
「這位菩薩的天耳清淨，超過人的耳朵，能夠聽到人與天所有的音聲，不論遠近；乃至蚊子、蚋蟲、虻蟲、蒼蠅等等的聲音，也都能夠聽見。
厭果（四）：他心通
「這位菩薩以他心智，如實了知其他眾生的心。就是說：有貪的心，他如實知道是有貪的心；離貪的心，他如實知道是離貪的心；有瞋心、離瞋心，有癡心、離癡心，有煩惱心、無煩惱心，小心、廣心，大心、無量心，略心（收攝之心）、非略心，散心、非散心，定心、非定心，解脫心、非解脫心，有上心、無上心，雜染心、非雜染心，廣心、非廣心，全都如實了知。菩薩就這樣以他心智知道眾生的心。
厭果（五）：宿住通
「這位菩薩能憶念了知無量宿世生命的差別，就是說：『憶念了知一生，憶念了知二生、三生、四生，乃至十生、二十生、三十生，乃至百生、無量百生、無量千生、無量百千生；成劫、壞劫、成壞劫、無量成壞劫。我曾經在某個地方，是這樣的名、這樣的姓，這樣的種族，這樣的飲食，這樣的壽命，這樣長久地住世，這樣的苦與樂。我在那裡死去，生到某處；從某處死去，生到此處；是這樣的形狀，這樣的相貌，這樣的言語聲音。』像這樣過去無量的差別，都能夠憶念。
厭果（六）：天眼通
「這位菩薩的天眼清淨，超過人的眼睛，見到眾生出生之時、死亡之時，好的色相、壞的色相，往善趣、往惡趣，隨著各自的業而去。如果那些眾生成就了身的惡行，成就了語的惡行，成就了意的惡行，誹謗賢聖；具足邪見以及邪見的業因緣，身壞命終之後，必定墮入惡趣，生在地獄之中。如果那些眾生成就了身的善行，成就了語的善行，成就了意的善行，不誹謗賢聖，具足正見；由正見的業因緣，身壞命終之後，必定生在善趣諸天之中。菩薩的天眼對這一切都如實了知。
厭果（七）：定中出入自在，不隨定力受生
「這位菩薩對於種種禪、三昧、三摩鉢底（等至·定境之現前），能夠自在地入、自在地出，然而並不隨著這些定力去受生，而只是隨著能夠圓滿菩提分法的地方，以心意與願力生到那裡去。
調柔果（一）：見多佛、恭敬供養、聽法受持
「佛子！這位菩薩安住此發光地，因為願力的緣故，得以見到許多佛。就是說：見到許多百位佛，見到許多千位佛，見到許多百千位佛，乃至見到許多百千億那由他（極大之數）位佛。他都以廣大心、深心，恭敬尊重，承事供養，把衣服、飲食、臥具、湯藥，一切資養生命之物全都奉獻布施；也用來供養一切眾僧，並以這些善根迴向無上正等正覺。在那些佛的處所，他恭敬地聽法，聽了之後受持不忘，隨自己的能力修行。
調柔果（二）：法性觀與諸縛微薄
「這位菩薩觀察一切法，不生不滅，只是因緣和合而有；見縛（依見解而起的繫縛）先已滅去，一切欲縛、色縛、有縛、無明縛都轉為微薄；因為在無量百千億那由他劫中不再積聚（惡業煩惱）的緣故，邪貪、邪瞋以及邪癡，全都得以除斷，所有的善根轉而更加明淨。
調柔果（三）：鍊真金喻
「佛子！譬如真金經過善巧的鍊治，斤兩並沒有減少，色澤卻轉而更加明淨。菩薩也是這樣，安住此發光地，因為不再積聚的緣故，邪貪、邪瞋以及邪癡都得以除斷，所有的善根轉而更加明淨。
調柔果（四）：十三心轉清淨・利行與忍度偏多
「這位菩薩的忍辱心、柔和心、諧順心（和諧隨順之心）、悅美心、不瞋心、不動心、不濁心、無高下心、不望報心（不指望回報之心）、報恩心、不諂心、不誑心、無譣詖心（沒有陰險偏邪之心），全都轉為清淨。
「這位菩薩在四攝法（布施・愛語・利行・同事）之中，利行偏多；在十波羅蜜之中，忍波羅蜜偏多；其餘的並非不修，只是隨自己的力量、隨自己的分位而修。
攝報果：多作三十三天王，所作不離念佛
「佛子！這就名為菩薩的第三發光地。菩薩安住此地，多半作三十三天之王，能夠以方便令眾生捨離貪欲。布施、愛語、利行、同事——像這樣一切所作的事業，都不離開念佛，不離開念法，不離開念僧，乃至不離開念具足一切種、一切智智。
「他又這樣想：『我應當在一切眾生之中作為首領、作為勝者、作為殊勝者、作為妙者、作為微妙者、作為上者、作為無上者，乃至作為一切智智的依止之處。』
「如果他勤修精進，在一念之間，能得百千種三昧，能見百千位佛，知道百千位佛的神力，能震動百千個佛世界，乃至能示現百千個身，每一個身各有百千位菩薩作為眷屬；如果以菩薩殊勝的願力自在示現，就超過這個數目，即使經過百劫、千劫乃至百千億那由他劫，也數不清楚。
重頌（一）：頌十種深心
這時，金剛藏菩薩想要重新宣說這段義理，而說偈頌道：
「清淨、安住、明盛之心，厭離、無貪、無害之心，堅固、勇猛、廣大之心——有智慧的人以這些心進入第三地。
重頌（二）：頌觀有為之無常與苦
「菩薩安住此發光地，觀察一切行法是苦、是無常，是不淨、是敗壞而迅速歸於滅盡，沒有堅實、沒有停住、沒有來也沒有往。
「觀察一切有為法如同重病，被憂、悲、苦惱與迷惑所纏縛，三毒的猛火恆常熾然燃燒，從無始以來不曾休息。
重頌（三）：頌厭離有為、專求佛智
「厭離三有而不貪著，專求佛的智慧而無別的念頭；那智慧難以測度、難以思議、無可等倫，無量無邊而沒有逼迫惱害。
重頌（四）：頌十種哀愍
「見到佛智之後便憐愍眾生：他們孤獨無依、無人救護，三毒熾然燃燒而常常困乏，住在三有的牢獄中恆常受苦；
「被煩惱纏縛覆蓋而盲目無眼，志向樂欲低劣而喪失了法寶，隨順生死之流卻畏懼涅槃——我應當救護他們，勤加精進。
重頌（五）：頌逆推方便，歸於多聞
「將要求得智慧來利益眾生，思量用什麼方便能令他們解脫？——離不開如來的無礙智，而那智慧又是從無生之慧生起的。
「心裡想到這個慧是從聽聞而得，於是這樣思惟、自我勤勵：日夜聽聞修習不曾間斷，只以正法為最尊重。
重頌（六）：頌捨一切以求法
「國土城邑、財貨貝寶等種種珍寶，妻子眷屬以及王位——菩薩為了法而生起敬重之心，像這一切都能夠捨去。
「頭、目、耳、鼻、舌、牙齒，手、足、骨髓、心、血、肉——這些都能捨還算不上難，唯獨以求聞正法為最難。
重頌（七）：頌入火求法
「假設有人來對菩薩說：『誰能投身進入大火聚中，我就把佛法之寶給你！』——菩薩聽了便投身而入，沒有怯懼。
「即使大火充滿三千世界，從梵天之世投身而入，為了求法的緣故也不算難，何況人間的那些小苦！
「從最初發起道意直到成佛，這中間所有無間地獄之苦，為了聞法都能承受，何況人間的種種苦事！
重頌（八）：頌八定、四無量、五通
「聽聞之後如理正確地思惟，獲得四禪與無色界之定，四等（四無量心）與五種神通依次生起，卻不隨著這些定力而受生。
重頌（九）：頌調柔果
「菩薩安住此地見到許多佛，供養、聽聞而心意決定，斷除種種邪惑而轉為清淨，如同鍊治真金而本體沒有減損。
重頌（十）：頌攝報果
「安住此地多半作忉利天王，教化引導無量的諸天大眾，令他們捨去貪心而安住善道，一心專求佛的功德。
「佛子安住此地勤加精進，百千種三昧全都具足，見到百千位佛以相好莊嚴其身；如果以願力，還要超過這個數目。
重頌（十一）：結說三地
「普遍利益一切眾生，那是諸菩薩最上的行持——像這樣所有第三地的內容，我依著它的義理已經解釋完了。
The Part of Praise and Request (1): The Assembly Scatters Flowers, Praising the Exposition of the Second Ground
(The compilers relate how the assembly appeared.) The sons of the Buddha, having heard the practice of this ground and knowing that the state of a bodhisattva is hard to fathom and hard to discuss, were every one of them reverent and glad, and so they scattered flowers into the air as an offering.
(With one voice the assembly praised.) They praised him, saying: “Excellent, great king of mountains (a praise of the bodhisattva Vajragarbha as unshakable as the king of mountains)! With a kindly mind you take pity on all sentient beings, and you have skillfully expounded the dharma of the discipline upheld by the wise — that is, the characteristics of practice on the second ground.
“The subtle practices of these bodhisattvas are true and not false, without difference and without discrimination; and for the benefit of the many multitudes you have expounded them thus, most purely of all.
The Part of Praise and Request (2): The Great Assembly Requests the Exposition of the Third Ground
“O you who are honored with offerings by all humans and gods! We pray you, expound for us the third ground — those many kinds of deeds of wisdom that accord with the Dharma — and just as that ground is in itself, we hope you will set it forth in full!
“All the dharmas of giving and of discipline that belong to the great seer (an honorific for the Buddha), patience, vigor, meditation, and wisdom, together with the path of skillful means and of kindness and compassion, and the pure practice of a buddha — we pray you, expound them all!
The Part of Praise and Request (3): The Foremost One, Vimukticandra, Requests Again
At that time the bodhisattva Vimukticandra asked once more, saying: “O Vajragarbha, great being who knows no fear! We pray you, expound the road that enters upon the third ground, and the many kinds of merit possessed by one whose mind-ground is gentle and pliant!
The Part of the Arousing of the Practice of Wearying: The Ten Kinds of Deep Mind by Which One Enters the Third Ground
At that time the bodhisattva Vajragarbha said to the bodhisattva Vimukticandra:
“Sons of the Buddha! When a bodhisattva-mahāsattva has already purified the second ground and wishes to enter the third ground, he should arouse ten kinds of deep mind. What are the ten? They are: the pure mind, the abiding mind, the mind that wearies and relinquishes (a mind that wearies of things and is willing to let them go), the mind free of craving, the non-retrogressing mind, the firm mind, the bright and flourishing mind (a mind bright and blazing), the valiant mind, the vast mind, the great mind. It is by these ten minds that the bodhisattva gains entry into the third ground.
The Part of the Practice of Wearying (1): Contemplating the True Character of the Conditioned — Ten Clauses on Impermanence
“Sons of the Buddha! Once a bodhisattva-mahāsattva has come to abide on the third ground, he contemplates the true character of all conditioned dharmas (dharmas made by causes and conditions). That is to say: they are impermanent, they are suffering, they are impure, they are not secure; they are subject to decay, they do not abide long, they arise and cease within an instant; they are not born from the prior limit, they do not go toward the later limit, nor do they abide in the present.
The Part of the Practice of Wearying (2): Ten Clauses Contemplating the Absence of Rescue — Within the Conditioned There Is No Refuge and No Rescue
“Again he contemplates that these dharmas are without rescue and without reliance, that they are companion to sorrow and companion to grief, that they dwell together with suffering and vexation, that they are bound by love and hate, that anguish and misery grow ever greater with the turning, and that there is nowhere one may halt and lay up a store; that the three fires of craving, anger, and delusion blaze fiercely and have never ceased, that they are bound about by a host of troubles and grow day and night, and that they are unreal, as an illusion is.
The Part of the Practice of Wearying (3): Seeing That the Wisdom of a Buddha Is Measureless, He Turns Toward and Seeks the Great Wisdom
“Having seen the true state of things in this way, he gives rise to a redoubled wearying of all conditioned dharmas and turns toward the wisdom of a buddha. He sees that the wisdom of a buddha is inconceivable, without compare, without limit, hard to gain and unmixed, free of affliction and free of sorrow, able to reach the city of no fear, never again to retrogress, and able to rescue measureless sentient beings who suffer and are in distress.
The Part of the Practice of Wearying (4): The Ten Kinds of Pitying Mind
“The bodhisattva, seeing in this way that the wisdom of the Tathāgata has measureless benefit and that all conditioned dharmas have measureless faults, thereupon gives rise toward all sentient beings to ten kinds of pitying mind. What are the ten? They are: seeing sentient beings orphaned and solitary, with nothing to rely on, he gives rise to a pitying mind; seeing sentient beings poor and destitute, he gives rise to a pitying mind; seeing sentient beings burned by the fire of the three poisons, he gives rise to a pitying mind; seeing sentient beings shut up in the prison of the three kinds of existence (existence in the realm of desire · existence in the realm of form · existence in the formless realm), he gives rise to a pitying mind; seeing sentient beings constantly covered and obstructed by the dense thicket of the afflictions, he gives rise to a pitying mind; seeing sentient beings unable to contemplate well (lacking the power of right contemplation), he gives rise to a pitying mind; seeing sentient beings without desire or delight for good dharmas, he gives rise to a pitying mind; seeing sentient beings who have lost the dharmas of the buddhas, he gives rise to a pitying mind; seeing sentient beings drifting along with the current of birth and death, he gives rise to a pitying mind; seeing sentient beings who have lost the skillful means of liberation, he gives rise to a pitying mind. These are the ten.
The Part of the Practice of Wearying (5): Ten Clauses of the Vow to Deliver
“The bodhisattva, seeing in this way that the realm of sentient beings has measureless suffering and vexation, gives rise to great vigor and thinks thus: ‘These sentient beings — I ought to rescue them, I ought to set them free, I ought to purify them, I ought to bring them across; I ought to place them in a good place, I ought to make them abide, I ought to make them glad, I ought to make them know and see (understand how things stand), I ought to make them tamed (subdue their afflictions), I ought to bring them to nirvāṇa.’
Gathering In by Skillful Means (1): Tracing Back Through Five Steps, All the Way to Skillful and Extensive Learning
“The bodhisattva, wearying in this way of all conditioned dharmas and pitying in this way all sentient beings, knows that the wisdom of omniscience (the wisdom of a buddha) has surpassing benefit, and wishing to rely on the wisdom of the Tathāgata to rescue sentient beings, he thereupon reflects thus: ‘These sentient beings have fallen into the great suffering of the afflictions; by what skillful means can they be drawn out and made to abide in the bliss of ultimate nirvāṇa?’
“Then he thinks further thus: ‘To deliver sentient beings and make them abide in nirvāṇa is not apart from unobstructed wisdom of liberation; unobstructed wisdom of liberation is not apart from the true awakening to all dharmas; the true awakening to all dharmas is not apart from the luminosity of the wisdom of practice that is without practice and without arising (the wisdom of contemplative practice that is without contrivance and without the mark of arising); the luminosity of the wisdom of practice that is without practice and without arising is not apart from the wisdom of skillful and decisive contemplation within meditation; the wisdom of skillful and decisive contemplation within meditation is not apart from skillful and extensive learning.’
Gathering In by Skillful Means (2): The Ten Practices of the Dharma — Day and Night He Makes the Dharma His Only Business
“The bodhisattva, having contemplated and understood in this way, redoubles his diligence in seeking and cultivating the true Dharma, and day and night wishes only to hear the Dharma, delight in the Dharma, take joy in the Dharma, rely on the Dharma, follow the Dharma, understand the Dharma, comply with the Dharma, arrive at the Dharma, abide in the Dharma, and practice the Dharma (from hearing, delighting, and taking joy, on to relying, following, understanding, complying, arriving, abiding, and putting into practice).
Gathering In by Skillful Means (3): For the Sake of Seeking the Dharma, Goods Within and Without Are All Given Away
“The bodhisattva, seeking the Buddha’s teaching diligently in this way, begrudges none of his treasures and goods, and does not regard anything as hard to come by and worth prizing; only toward one who can expound the Buddha’s teaching does he give rise to the thought that such a one is hard to meet. Therefore, as to the goods within his body and the goods outside it, the bodhisattva is able to give them all away for the sake of seeking the Buddha’s teaching. There is no reverence he is unwilling to perform, no arrogance he is unwilling to relinquish, no service he is unwilling to render, no toil and hardship he is unwilling to bear.
“If he hears one phrase of a teaching he has never heard before, he gives rise to great gladness, surpassing that of gaining the treasures that fill a three-thousandfold great-thousand world-system; if he hears one verse of true Dharma he has never heard before, he gives rise to great gladness, surpassing that of gaining the position of a wheel-turning sage king; if he gains one verse he has never heard before that can purify the practice of a bodhisattva, it surpasses gaining the position of Śakra, lord of the gods, or of the great Brahmā king, and dwelling in it for measureless hundreds of thousands of kalpas.
Gathering In by Skillful Means (4): Even Entering a Great Pit of Fire He Does Not Refuse
“If someone should say: ‘I have one phrase of Dharma spoken by a buddha, able to purify the practice of a bodhisattva. If you can now leap into a great pit of fire and undergo the utmost suffering, I will give it to you’ — the bodhisattva then thinks thus: ‘Since it is for the sake of purifying the practice of a bodhisattva by one phrase of Dharma spoken by a buddha, then even if the whole three-thousandfold great-thousand world-system were filled with a great fire, I would still be willing to cast myself down from atop the Brahmā heaven and receive it in person; how much less could I refuse to enter one small pit of fire! And now, for the sake of seeking the Buddha’s teaching, I ought to receive all the sufferings of every hell — how much more the small sufferings and vexations of the human world!’
“The bodhisattva, giving rise in this way to diligent and valiant vigor in seeking the Buddha’s teaching, also contemplates and cultivates in accordance with what he has heard. This bodhisattva, having heard the Buddha’s teaching, gathers in his mind and abides, and in a quiet and unpeopled place reflects thus: ‘It is by practicing in accordance with what has been expounded that the Buddha’s teaching is gained; it is not by mere talk from the mouth that one is made pure.’
The Part of Wearying (1): The Four Dhyānas
“Sons of the Buddha! When this bodhisattva abides on this Luminous Ground, he leaves behind the several desires and the evil and unwholesome dharmas, and, with initial thought (coarse movements of mind) and sustained thought (fine movements of mind), with joy and bliss born of leaving desire behind, he abides in the first dhyāna; extinguishing initial and sustained thought, with the mind inwardly pure and focused on one object, without initial or sustained thought, with joy and bliss born of concentration, he abides in the second dhyāna; leaving joy behind and abiding in equanimity, with right mindfulness and right awareness, his body experiencing bliss, this being what the noble ones call being able to let go, having mindfulness, and experiencing bliss, he abides in the third dhyāna; cutting off bliss, with the former suffering and joy and sorrow already extinguished as well, neither suffering nor blissful, with equanimity and mindfulness both pure, he abides in the fourth dhyāna.
The Part of Wearying (2): The Four Formless Attainments
“Passing beyond all notions of form, extinguishing notions of resistance (notions of material obstruction), not calling to mind the many notions of difference, he enters boundless space and abides in the station of the boundlessness of space; passing beyond every station of the boundlessness of space, he enters boundless consciousness and abides in the station of the boundlessness of consciousness; passing beyond every station of the boundlessness of consciousness, he enters where there is not the least thing whatever and abides in the station of nothing whatever; passing beyond every station of nothing whatever, he abides in the station of neither notion nor absence of notion. But this is done only because he accords with the Dharma, and he does not crave it or take delight in it or attach to it.
The Fruit of Wearying (1): The Four Immeasurable Minds
“Sons of the Buddha! The mind of this bodhisattva accords with kindness, vast and immeasurable and not two, without enmity and without opposition, without obstruction and without harm, spread throughout every place, exhausting the Dharma realm and exhausting the realm of space, reaching everywhere in all worlds; and his abiding in compassion, in sympathetic joy, and in equanimity is likewise the same.
The Fruit of Wearying (2): The First of the Five Superknowledges — the Superknowledge of Spiritual Bases
“Sons of the Buddha! This bodhisattva gains measureless power of spiritual penetration: he is able to shake the great earth; he makes one body into many bodies and gathers many bodies into one body; he vanishes or appears; the obstruction of stone walls and of mountains does not hinder him wherever he goes, as though it were empty space; he goes cross-legged through empty space, as a bird in flight; he enters the earth as though it were water and walks upon water as though it were earth; smoke and flames issue from his body, as from a great mass of fire; and he rains down water, as a great cloud does; the sun and moon in the sky have great majestic power, yet he can stroke and touch them with his hand; his body is masterful, and he can even reach up to the world of Brahmā.
The Fruit of Wearying (3): The Divine Ear
“The divine ear of this bodhisattva is pure, surpassing the ear of a human being, and is able to hear all the sounds of humans and gods, whether far or near; on down to the sounds of mosquitoes, gnats, horseflies, and houseflies, he is able to hear them all.
The Fruit of Wearying (4): Knowing the Minds of Others
“This bodhisattva, by the knowledge of the minds of others, knows as they truly are the minds of other sentient beings. That is to say: a mind with craving he knows truly to be a mind with craving; a mind free of craving he knows truly to be a mind free of craving; a mind with anger and a mind free of anger, a mind with delusion and a mind free of delusion, a mind with affliction and a mind without affliction, a small mind and a broad mind, a great mind and an immeasurable mind, a gathered mind (a mind drawn in) and a mind not gathered, a scattered mind and a mind not scattered, a concentrated mind and a mind not concentrated, a liberated mind and a mind not liberated, a mind with something above it and a mind with nothing above it, a defiled mind and a mind not defiled, a broad mind and a mind not broad — all of these he knows as they truly are. It is thus that the bodhisattva, by the knowledge of the minds of others, knows the minds of sentient beings.
The Fruit of Wearying (5): Knowing Former Abodes
“This bodhisattva is able to recall and know the distinctions of measureless former lives, that is to say: ‘I recall and know one life, I recall and know two lives, three lives, four lives, on up to ten lives, twenty lives, thirty lives, on up to a hundred lives, measureless hundreds of lives, measureless thousands of lives, measureless hundreds of thousands of lives; the kalpa of formation, the kalpa of destruction, the kalpa of formation and destruction, measureless kalpas of formation and destruction. I was once in such and such a place, with such a name, such a family name, such a clan, such food and drink, such a life span, dwelling in the world for so long a time, with such sufferings and such pleasures. I died there and was born in such a place; I died in such a place and was born here; with such a shape, such features, such speech and voice.’ In this way he is able to recall the measureless distinctions of the past.
The Fruit of Wearying (6): The Divine Eye
“The divine eye of this bodhisattva is pure, surpassing the eye of a human being, and he sees sentient beings at the time of their birth and at the time of their death, with good form and with bad form, going to good destinies and going to evil destinies, going each according to his own deeds. If those sentient beings have perfected evil conduct of body, perfected evil conduct of speech, and perfected evil conduct of mind, and have slandered the worthy and the noble; if they are possessed of wrong views and of the deeds and causes and conditions of wrong views, then when the body breaks up and life ends they will assuredly fall into the evil destinies and be born in the hells. If those sentient beings have perfected good conduct of body, perfected good conduct of speech, and perfected good conduct of mind, and have not slandered the worthy and the noble, and are possessed of right views, then by the deeds and causes and conditions of right views, when the body breaks up and life ends they will assuredly be born in the good destinies, among the gods. All of this the bodhisattva’s divine eye knows as it truly is.
The Fruit of Wearying (7): Mastery in Entering and Emerging from Concentration, Without Taking Birth by the Power of Concentration
“With respect to the several dhyānas, the samādhis, and the samāpattis (the attainments of equipoise · the states of concentration made present), this bodhisattva is able to enter with mastery and to emerge with mastery; yet he does not take birth in accordance with the power of these concentrations, but only in accordance with the place where the factors of awakening can be brought to fullness, going there to be born by the power of his intention and his vow.
The Fruit of Pliancy (1): Seeing Many Buddhas, Reverently Making Offerings, Hearing the Dharma and Upholding It
“Sons of the Buddha! This bodhisattva, abiding on this Luminous Ground, gets by the power of his vows to see many buddhas. That is to say: he sees many hundreds of buddhas, sees many thousands of buddhas, sees many hundreds of thousands of buddhas, on up to seeing many hundreds of thousands of koṭis of nayutas (an exceedingly great number) of buddhas. To all of them, with a vast mind and a deep mind, he is reverent and respectful, serves them and makes offerings to them, and presents and gives away clothing, food and drink, bedding, and medicines — every article that sustains life; and with these he also makes offerings to the whole community of monks, and he dedicates and directs these roots of goodness toward unsurpassed perfect awakening. In the presence of those buddhas he reverently hears the Dharma, and having heard it he upholds it without forgetting, and practices according to his ability.
The Fruit of Pliancy (2): The Contemplation of the Nature of Dharmas, and the Thinning of the Bonds
“This bodhisattva contemplates all dharmas as neither arising nor ceasing, existing only through the coming together of causes and conditions; the bonds of view (the bonds that arise from opinions) have already been extinguished before, and all the bonds of desire, the bonds of form, the bonds of existence, and the bonds of ignorance turn thin; and because through measureless hundreds of thousands of koṭis of nayutas of kalpas he no longer accumulates (evil deeds and afflictions), wrong craving, wrong anger, and wrong delusion are all cut off, and all his roots of goodness turn brighter and purer.
The Fruit of Pliancy (3): The Simile of Refining True Gold
“Sons of the Buddha! It is like true gold that has been skillfully refined: its weight is not lessened, yet its color turns brighter and purer. So it is with the bodhisattva: abiding on this Luminous Ground, because he no longer accumulates, wrong craving, wrong anger, and wrong delusion are cut off, and all his roots of goodness turn brighter and purer.
The Fruit of Pliancy (4): The Thirteen Minds Turn Pure · The Preeminence of Benefiting Others and of the Perfection of Patience
“This bodhisattva’s mind of patience, gentle mind, harmonious and compliant mind (a mind harmonious and going along with others), pleasing and lovely mind, mind free of anger, unmoving mind, unmuddied mind, mind that holds none high or low, mind that looks for no return (a mind that does not count on being repaid), mind that repays kindness, mind free of flattery, mind free of deceit, and mind free of crooked partiality (a mind without dark and slanted scheming) — all of these turn pure.
“Among the four means of gathering (giving · kind speech · benefiting others · working alongside), this bodhisattva is preeminent in benefiting others; among the ten perfections, he is preeminent in the perfection of patience. It is not that he does not cultivate the rest; he cultivates them only according to his own strength and his own share.
The Fruit of the Recompense Gathered In: He Mostly Becomes a King of the Thirty-Three, and in All He Does He Is Never Apart from the Recollection of the Buddha
“Sons of the Buddha! This is what is called the bodhisattva’s third ground, the Luminous. A bodhisattva abiding on this ground mostly becomes a king of the heaven of the Thirty-Three, and is able by skillful means to cause sentient beings to relinquish craving and desire. Giving, kind speech, benefiting others, working alongside — in all such deeds as these 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 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, and on up to the one on whom they rely for the wisdom of omniscience.’
“If he practices with diligent vigor, then in the space of a single thought he is able to gain a hundred thousand samādhis, able to see a hundred thousand buddhas, to know the spiritual power of a hundred thousand buddhas, able to shake a hundred thousand buddha-worlds, and on up to being able to manifest a hundred thousand bodies, each body having a hundred thousand bodhisattvas as its retinue; and if by the surpassing vow-power of a bodhisattva he manifests with mastery, it exceeds even this number, so that though a hundred kalpas, a thousand kalpas, on up to a hundred thousand koṭis of nayutas of kalpas were to pass, it could not be counted.
The Repeated Verses (1): On the Ten Kinds of Deep Mind
At that time the bodhisattva Vajragarbha, wishing to restate this meaning, spoke these verses:
“The pure, the abiding, and the bright and flourishing mind, the mind that wearies, that is without craving, that is without harm, the firm, the valiant, and the vast mind — with these the wise one enters upon the third ground.
The Repeated Verses (2): On Contemplating the Impermanence and the Suffering of the Conditioned
“The bodhisattva, abiding on this Luminous Ground, contemplates all the formations as suffering and as impermanent, as impure and as decaying and swiftly coming to extinction, without solidity, without halting, neither coming nor going.
“He contemplates all conditioned dharmas as a grave illness, bound about by sorrow, grief, suffering, vexation, and confusion; the fierce fire of the three poisons blazes constantly, and from beginningless time it has never rested.
The Repeated Verses (3): On Wearying of the Conditioned and Seeking the Wisdom of a Buddha Alone
“He wearies of the three kinds of existence and does not crave them, but seeks the wisdom of a buddha alone, with no other thought; that wisdom is hard to measure, hard to conceive, without compare, measureless and boundless, and without any pressing or harming.
The Repeated Verses (4): On the Ten Kinds of Pity
“Having seen the wisdom of a buddha, he then pities sentient beings: they are orphaned and solitary, without reliance and with none to rescue them; the three poisons blaze fiercely and they are constantly worn out; they dwell in the prison of the three kinds of existence and constantly undergo suffering;
“Bound and covered by the afflictions, they are blind and without eyes; their aims and delights are lowly and they have lost the treasure of the Dharma; they follow the current of birth and death and yet dread nirvāṇa — I ought to rescue them, applying vigor diligently.
The Repeated Verses (5): On Tracing Back Through Skillful Means, Coming Home to Extensive Learning
“Being about to attain wisdom in order to benefit sentient beings, he considers by what skillful means they may be set free — it is not apart from the unhindered wisdom of the Tathāgata, and that wisdom in turn arises from the wisdom of non-arising.
“Thinking in his heart that this wisdom is gained from hearing, he reflects thus and urges himself on: day and night he hears and cultivates without a break, taking only the true Dharma as most worthy of honor.
The Repeated Verses (6): On Relinquishing All Things in Order to Seek the Dharma
“Lands and cities and towns, goods and treasures and every kind of jewel, wife and children and retinue, together with the royal throne — for the sake of the Dharma the bodhisattva gives rise to a mind of reverence, and all such things as these he is able to relinquish.
“Head, eyes, ears, nose, tongue, and teeth, hands, feet, marrow, heart, blood, and flesh — that these can be relinquished still does not count as hard; it is seeking to hear the true Dharma that is hardest of all.
The Repeated Verses (7): On Entering the Fire to Seek the Dharma
“Suppose someone were to come and say to the bodhisattva: ‘Whoever can cast himself into a great mass of fire, to him will I give the treasure of the Buddha’s teaching!’ — the bodhisattva, hearing this, casts himself in without dread.
“Even were a great fire to fill the three-thousandfold world, to cast oneself in from the world of Brahmā is, for the sake of seeking the Dharma, not to be counted hard — how much less the small sufferings of the human world!
“From the first arousing of the intention toward the path until the attaining of buddhahood, all the sufferings of the hell of unremitting torment in between can be borne for the sake of hearing the Dharma — how much more the many sufferings of the human world!
The Repeated Verses (8): On the Eight Concentrations, the Four Immeasurables, and the Five Superknowledges
“Having heard, he reflects rightly and in accordance with principle, and gains the four dhyānas and the concentrations of the formless realm; the four equalities (the four immeasurable minds) and the five superknowledges arise in due order, and yet he does not take birth in accordance with the power of these concentrations.
The Repeated Verses (9): On the Fruit of Pliancy
“The bodhisattva, abiding on this ground, sees many buddhas, makes offerings and hears the Dharma and his mind is settled; he cuts off the many wrong delusions and turns pure, as true gold is refined while its substance is not lessened.
The Repeated Verses (10): On the Fruit of the Recompense Gathered In
“Abiding on this ground he mostly becomes the king of Trāyastriṃśa, teaching and guiding measureless multitudes of gods, causing them to relinquish craving and abide in the good path, single-mindedly seeking the merit of a buddha.
“A son of the Buddha abiding on this ground, applying vigor diligently, is fully possessed of a hundred thousand samādhis, and sees a hundred thousand buddhas adorning their bodies with the marks and signs; and if by the power of his vows, it exceeds even this number.
The Repeated Verses (11): The Concluding Statement of the Third Ground
“To benefit all sentient beings everywhere is the highest practice of the bodhisattvas — and all the content of the third ground such as this I have now explained in full, following its meaning.
一個地為什麼要從「厭」開始
十地一路走來，初地講歡喜，二地講清淨戒行，到了第三地，經文一開口卻是「觀一切有為法如實相」——無常、苦、不淨、不安隱、敗壞、不久住、剎那生滅。剛入聖位不久的菩薩，為什麼要在這裡花這麼大力氣去看世間的壞處？
先要排掉一個誤解：這不是消沉，也不是二乘式的厭世。世親論主為此地立的骨架是四分——起厭行分、厭行分、厭分、厭果分，四個名目全帶一個「厭」字；而澄觀釋這個「厭」字釋得極準：此地修禪，不但厭伏煩惱，連禪本身也厭，即使欣求大法，那份欣求也仍屬於「厭」的作用。可見「厭」在這一地不是情緒，是一種不肯停下來的力量——凡是可以停住、可以享受、可以當作終點的東西，都被它推開。三界的樂被推開，禪定的樂也被推開，於是心才會一直往前走到智慧那裡去。
落到實修上，這一地的入門是十種深心：清淨心、安住心、厭捨心、離貪心、不退心、堅固心、明盛心、勇猛心、廣心、大心。前二地是把心洗淨、把行洗淨，這十心則是把洗淨了的心再「念」一遍——澄觀指出，此地經文特意說「深心」而不同於前二地的單說深心，正是更以十心去念前地的十種深心。十心具足，第三地的門才開。
二十句：先看法無常，再看人無救
厭行分的正文是二十句。澄觀依論分作兩截：前十句觀無常，是就有為法的體性上看；後十句觀無救，是就人的處境上看。
前十句是一層層剝的：無常、苦、不淨、不安隱，是說它的相；敗壞、不久住、剎那生滅，是說它的壽；「非從前際生，非向後際去，非於現在住」，則是把三世都堵死——你想在過去找它的來處，找不到；想在未來找它的去處，找不到；想在當下找它站住的那一點，也找不到。論主把這十句的總意歸在一句話上：因為命行不住，所以總說無常。這一觀不是要人厭惡世界，是要人看清：沒有一處是可以踩實的。
後十句轉到人身上：無救、無依，與憂與悲，苦惱同住，愛憎所繫，愁慼轉多，無有停積，三毒之火熾然不息，眾患所纏日夜增長，如幻不實。前面說法不可靠，這裡說人在其中沒有靠山。最要緊的是末句「如幻不實」——苦相熾然是真的感受，體性卻不真實；有這一句，厭離才不會滑成斷滅之見。真正的厭離從來與空慧同行：知道它苦，所以不留戀；知道它幻，所以不絕望。
為什麼看見苦，反而更能不落小乘
看到這裡，一個危險出現了：厭離到極處，人容易掉頭就走——這正是二乘的路。經文於是立刻補上一大段：見佛智慧。
這一段澄觀科為「護小乘行」，共三十句，前十句護小心、後二十句護狹劣心。前十句寫佛智：不可思議、無等、無量、難得、無雜、無惱、無憂、至無畏城、不復退還、能救無量苦難眾生。澄觀依論把它分成兩截：前五是「攝功德大」，求的是佛的菩提；後五是「清淨大」，求的是涅槃之果——菩提是修成的德，所以說「攝」；涅槃是本有的，只要離障就顯，所以說「淨」。而最後兩句最見分寸：不復退還，是不住生死；能救無量苦難眾生，是不住涅槃。兩邊都不住，這才是佛智之所以「大」。
所以此地的次第是：先厭到底，再看到一個比一切有為都值得的東西。若只厭而無所趣，就成灰身滅智；若無厭而妄趣，那個「趣」不過是換一種貪。厭與趣是同一件事的兩面。
十種哀愍心：越厭離，越走近眾生
第二個危險是：既然三界如此，那就自己走吧。經文再補一段——十種哀愍心。
十句依次是：孤獨無依、貧窮困乏、三毒火然、諸有牢獄之所禁閉、煩惱稠林恆所覆障、不善觀察、無善法欲、失諸佛法、隨生死流、失解脫方便。澄觀依論以「孤獨無依」為總、餘九為別，並釋「孤獨」二字說：年幼無父叫孤，年老無子叫獨；眾生向上沒有依靠慈尊的方便，向下又沒有利他的善心，所以叫孤獨。他又把九別配作三類眾生：前二屬追求欲樂的，中三屬追求存在的，後四屬追求梵行的——而後四之中，前三是小乘的偏失（行小因、保小果、不得大般涅槃），末一是外道雖求解脫而失於方便。澄觀另出一讀，把十句通為五對：無親無財、有惑有苦、有障無治、闕因失緣、順流背滅。
這裡有一個關竅值得停一下：厭離與慈悲，看起來是相反的方向，在這一地卻是同一次觀察的兩個結果。因為看清了有為法無常無救，所以不再對它抱幻想（這是厭）；也正因為看清了，才知道眾生一直被困在其中而不自知（這是悲）。看得越透，越走不開。
跟著十哀愍心的，是十句救度之願：我應救、我應脫、我應淨、我應度，應著善處、應令安住、應令歡喜、應令知見、應令調伏、應令涅槃。論主釋此立三問——何處救度、以何救度、云何救度；澄觀則另以十句逐一對前面的十種哀愍：救孤獨、脫貧窮、淨三毒、度有獄、著無覆障處、住善觀察、得善法欲、知見性相、調伏諸根、令得涅槃。二讀並在，容後承衍節誌之。
逆推五重：最高的智慧，腳踩在「多聞」上
接下來是這一地最見骨力的一段。菩薩自問：眾生墮在煩惱大苦中，用什麼方便才拔得出來？然後一路往回推——
要度眾生住涅槃，離不開無障礙解脫智；無障礙解脫智，離不開一切法如實覺；一切法如實覺，離不開無行無生行慧光；無行無生行慧光，離不開禪善巧決定觀察智；禪善巧決定觀察智，離不開善巧多聞。
這是從果推到因的五重。妙處在於它的終點：推到最後，落在「多聞」二字上——不是神通，不是三昧的深淺，是老老實實地聽法。論主釋這一重時說得極細：禪方便，是說得勝進的禪；決定，是能於他人決定無疑；智慧觀，是自己的智慧照察。三事都要有，而它們共同的起處，是日夜求法聞法。
而本地的名字，就從這一段長出來。論主釋「無行無生行慧」時說：那個慧在這裡就叫光明，依這光明而立名，所以叫明地。八十華嚴譯作「發光」，六十華嚴與論本作「明」——名雖二形，所指的是同一件事：定與聞持相依而發起的那道慧光。不是身上放光，是心裡亮起來。
十法行與捨身求法：法的價錢怎麼算
既然歸到多聞，接下來就是十法行：聞法、喜法、樂法、依法、隨法、解法、順法、到法、住法、行法。澄觀依論把前三配「聽聞時」——聞法是無慢心，喜法是無妒心，樂法是不以折伏他人為目的而問義；後三配「修行時」——到法是依定修行到究竟，住法是安住出世間智，行法是隨順佛的解脫行。十句從耳根一直排到腳下，聞而不行者，前三句就到頭了。
然後經文做了一件很不客氣的事：給法標價。聞一句未曾聞法，勝過三千大千世界滿中珍寶；聞一偈未聞正法，勝過轉輪聖王之位；得一偈能淨菩薩行之法，勝過帝釋梵王之位住無量百千劫。價錢一路往上抬，抬到最後變成一道題：有人說『我有一句佛法能淨菩薩行，你若能入大火坑受極大苦，就給你』——菩薩的回答是，即使三千大千世界大火滿中，尚且願意從梵天投身而下親自受取，何況一個小火坑。重頌把這道題推到極處：從初發意直到成佛，其間所有無間地獄之苦，為聞法故都能受。
這一段不是勸人蹈火。它是在回答『你把法看成什麼』。一個人肯為什麼付出，就說明他心裡什麼最重。此地的答案是：法比王位重，比珍寶重，比命重——因為前面二十句已經看明白，王位珍寶與命，本來就是無常敗壞、不可久住的東西。厭離之觀到這裡結出果子來：不是不要命，是知道拿命換法這筆帳劃得來。
八定：菩薩的定為什麼不同於凡夫與二乘
厭分正文是四禪四空。初禪離欲惡不善法而有覺有觀、離生喜樂；二禪滅覺觀、內淨一心而定生喜樂；三禪離喜住捨、有念正知而身受樂；四禪斷樂、苦喜憂先滅，不苦不樂而捨念清淨。再上去是四無色：超一切色想、滅有對想、不念種種想而住虛空無邊處，次第過渡到識無邊處、無所有處、非有想非無想處。
八定一列排開，讀者容易問：這與外道所修的四禪八定，差在哪裡？經文自己給了答案，就在這一長串之後那一句：「但隨順法故，行而無所樂著。」澄觀把這一句科為「入意」——入定的用心所在：只是隨順度化眾生之法，不像凡夫與小乘那樣於定中有愛味。論主更列了五種眾生說明菩薩入禪無色的緣故，第一種便是「為禪樂憍慢眾生故」——澄觀釋為得世間禪而恃以生慢的人。澄觀還有一句對顯講得極清楚：凡夫貪味禪定，仍在三界輪迴；二乘上升多趣向寂滅；菩薩因定而發起慈悲，廣利有情，成就菩薩之性。同樣一座定，三種人坐出三種結果——差別不在定的深淺，在入定的那個用心。
厭果：四無量與五神通
四分之中最後一分是「厭果」——八定所引生的果。澄觀分為三段：四無量是行方便果，五神通是行功用果，末後總結出入自在。
四無量：慈心廣大無量不二，無怨無對、無障無惱，遍至一切處，盡法界虛空界，遍一切世間；悲、喜、捨亦復如是。論主釋「無量」有三種——眾生念、法念、無念，是說緣境之淺深不同。定坐得再深，若不轉出慈悲來，那定就白坐了；四無量正是定往外開的第一道門。
五神通：神境、天耳、他心、宿住、天眼。神境通能動大地、一多互作、隱顯無礙、穿石壁如行虛空、跏趺而去如飛鳥、入地如水、履水如地、身出煙焰如大火聚、復雨於水猶如大雲，乃至以手捫摸日月、身自在至於梵世。天耳通聞人天遠近之聲乃至蚊蚋虻蠅。他心通如實知他眾生二十餘種心相——有貪離貪、有瞋離瞋、有癡離癡、有煩惱無煩惱、小廣、大無量、略非略、散非散、定非定、解脫非解脫、有上無上、雜染非雜染、廣非廣。宿住通念知一生乃至無量百千生、成劫壞劫成壞劫之種種名姓種族飲食壽命苦樂。天眼通見眾生生時死時、好色惡色、善趣惡趣隨業而去，並見三業善惡、謗與不謗賢聖、邪見正見之業因緣所感。
澄觀對這五通有兩個提點值得記住：一是「妙用難測曰神，自在無擁曰通」，二是此地只得五通而不列漏盡，是因為此地寄同世間之修。至於為何天眼列在最後，他說是就利他三業而言——先以神境到所化之處（身業），次知他心（意業），後以天眼知其往業（成其教化）。
第三段是總結：菩薩於諸禪、三昧、三摩鉢底能入能出，卻不隨其力受生，只隨能滿菩提分之處，以意願力生於其中。這一句是整段神通的收口——能入能出，所以散亂縛不住他；不隨定力受生，所以定也縛不住他。到了這裡，「厭」字的意思才完全顯出來：連自己修成的定，都不許它變成家。
鍊真金：斷惑不是減損
地果分三，先是調柔果。此地菩薩以願力見多百千乃至百千億那由他佛，廣設供養、迴向無上菩提，恭敬聽法、聞已受持、隨力修行。而在見佛聞法之中起了一個觀：觀一切法不生不滅，因緣而有。論主釋此句說：在清淨法中不見有所增，在煩惱妄想中不見有所減，只是因緣集生而已；澄觀直接稱之為「法性觀」。
有了這一觀，斷惑的相狀便隨之改變：見縛先滅，欲縛、色縛、有縛、無明縛都轉微薄；因為在無量劫中不再積集，邪貪、邪瞋、邪癡悉得除斷，善根轉更明淨。經文為此設了本地的招牌喻：譬如真金善巧鍊治，「稱兩不減，轉更明淨」。這六個字是全喻的眼——鍊金不是把金鍊少了，是把雜質去掉而金色更亮。斷惑亦然：斷的是雜，不是你自己。初地也有金師鍊金之喻，那裡重在「調柔成就，隨意堪用」，此地重在「稱兩不減」——同一塊金，火候到了第三地，說法就更進一層。
隨後是十三種心的轉清淨：忍辱心、柔和心、諧順心、悅美心、不瞋心、不動心、不濁心、無高下心、不望報心、報恩心、不諂心、不誑心、無譣詖心。這一串幾乎全是與人相處時的心地；緊接著經文說，此地於四攝之中利行偏多，於十波羅蜜中忍波羅蜜偏多，其餘並非不修，只是隨力隨分。忍度在此地偏多，與前面捨身求法、與十三心的柔和，是同一條線上的事——耐得住，才聽得完；聽得完，慧光才發得出來。
最後是攝報果：菩薩住此地多作三十三天王，能以方便令眾生捨離貪欲；布施、愛語、利行、同事一切所作，皆不離念佛、念法、念僧，乃至不離念具足一切種、一切智智。他又自期：當於一切眾生中為首、為勝、為妙、為上、為無上，乃至為一切智智依止者。若勤行精進，一念之頃得百千三昧、見百千佛、動百千佛世界、示現百千身，一一身有百千菩薩為眷屬；若以願力自在示現，則過於此數，百千億那由他劫不能數知。初地是「百」，此地是「百千」——逐地增廣，量的躍進正記著證境的躍進。
重頌十八偈的對位
末後金剛藏菩薩重宣其義，說十八偈。澄觀為之分五：初一偈頌起厭行分（清淨、安住、明盛、厭離、無貪、無害、堅固、勇猛、廣大——十心之頌）；次十二偈頌厭行分，其中初二偈頌護煩惱行、次三偈頌護小乘行、後七偈頌方便攝行；三、一偈頌厭分及其果（四禪無色、四等五通次第起而不隨其力受生）；四、三偈頌位果（見佛斷惑如鍊真金、多作忉利王、百千三昧）；五、一偈結說三地。長行已教之義，頌中只作對位，不再重講；唯有兩處值得回看：一是「從初發意至得佛，其間所有阿鼻苦，為聞法故皆能受」——把長行的火坑推到了無間地獄；二是長行說「三十三天王」而此頌說「忉利王」，同一天處而譯語二形並存於底本之中。
唯識鏡對讀：發光地與增上心住
此地在唯識一系的名相裡有一組嚴整的對位。澄觀於釋名時即引瑜伽之文說：由發起聞行正法的光明、由等持之光明所顯示，故名發光地；由內心清淨能發光明，所以又說名「增上心住」——「心」在這裡就是定，三地定增，故以增上心立住名。所斷之障，唯識一系名為闇鈍障，是所知障中俱生的一分，能令聞思修之法忘失；細分為二愚：欲貪愚障勝定與修慧，圓滿陀羅尼愚障聞思慧與圓滿總持。所證之真如，就總持一邊立名，稱為勝流真如——真如所流出的教法，於一切教法中最為殊勝。
這一組對位與本地經文是逐項相應的：闇鈍障之「忘失」，正對經文日夜求法、聞已受持之行；欲貪愚之斷，正對四禪四空之修；圓滿陀羅尼愚之斷，正對逆推五重終歸「善巧多聞」。世親論主既造《十地經論》逐文釋此地，又是唯識一系立十地行位之所本，兩軸在此地看到的是同一件事的兩面：華嚴一邊說這一地的心怎麼發光，唯識一邊說這一地斷了什麼、證了什麼。
承衍
地名之立據，古德四說並行。世親論主繫於「無行無生行慧」之慧光，故曰依此光明而名明地。澄觀統收下經及諸經論，總立三義：以初住地十種淨心為能發、勝定聞持為所發；以聞持為能發、勝定為所發；以勝定總持並為能發、四地所證光明相為所發——而總判其行果曰「其所成行，亦唯禪及求法。其所得果，亦法及禪」。法藏於《探玄記》開七門釋此地，遍引唯識、金光明、攝論無性釋、十住論、仁王諸說，斷以「地從所發果法為名」。李通玄則不從能所立名，直就此地修色無色界八禪定、善達色無色界、三界業障盡而說「定能發慧光」，故名發光。四說並存，皆古德成說，誌錄之，不判高下。
異譯之異亦當並錄。十種深心之第二心，八十華嚴作「安住心」，六十華嚴作「猛利心」，論本牒經作「不動心」；第八心三本作「勇猛」「無足」「淳厚」；第九心作「廣」「勝」「快」。二十句觀之中，六十華嚴別有「無我」「不可信相」「不生不滅」三目而八十與論本無之，八十別有「不安隱」而餘二本無之。十哀愍心，八十作「哀愍心」，六十與論本皆作「殊勝十心」。逆推五重之末重，八十作「善巧多聞」，六十作「多聞決定智慧」，論本作「聞慧方便」；六十於五重之後別有「一切佛法以何為本？不離聞法為本」之問答，為八十所無。果報之天王名，八十長行作「三十三天王」而自家重頌作「忉利王」，六十與論本皆作「忉利」。諸本開合互異，全錄不判。
科釋之異亦誌其二軌。十句救度之讀法，論主立『何處救度・以何救度・云何救度』三問而配三道三學，澄觀則另出一讀，令十句逐一對前十種哀愍心；澄觀於自出之讀後誌其取捨之語，而二軌之文並在，讀者可自參。又，經文「三摩鉢底」一語，澄觀於總結自在處誌其譯語之疑，以為此處論文所指既是等引之義，則合作「三摩呬多」，而底本用字不改——古德之疑與底本之字，並存誌錄。
此地之四禪八定、四無量、五神通，華嚴一宗判為「寄同世間」之修——澄觀言此地寄同世間修法，又言五通「寄同世間故但得五」。所謂寄位修行，正是以世間共有之行相，載出世間不共之心地：同樣的八定，凡夫坐成輪迴，二乘坐成寂滅，菩薩坐成慈悲。第三地全部的分量，就落在這個『同中之不同』上。
Why a Ground Should Begin from Wearying
Along the road of the ten grounds, the first ground speaks of joy and the second of the purity of the practice of discipline; but when it comes to the third ground, the first thing the sūtra says is that one contemplates the true character of all conditioned dharmas — impermanent, suffering, impure, not secure, subject to decay, not long abiding, arising and ceasing in an instant. A bodhisattva who has only lately entered the position of a noble one: why should he spend such effort here on looking at what is wrong with the world?
One misunderstanding has to be cleared away first: this is not despondency, nor is it the world-weariness of the two vehicles. The skeleton that Vasubandhu, the master of the treatise, establishes for this ground is a set of four parts — the part of the arousing of the practice of wearying, the part of the practice of wearying, the part of wearying, and the part of the fruit of wearying — and every one of the four names carries the word “wearying”; and Chengguan explains that word with great precision: on this ground one cultivates dhyāna, and one not only wearies of and subdues the afflictions but wearies of dhyāna itself, so that even a delight in the great Dharma still belongs to the working of wearying. One can see, then, that on this ground wearying is not an emotion but a force that refuses to come to a stop — whatever can be halted in, whatever can be enjoyed, whatever can be taken as a destination, it pushes away. The pleasures of the three realms are pushed away, and the pleasure of concentration is pushed away too; and so the mind keeps going forward until it arrives at wisdom.
Brought down to actual practice, the doorway into this ground is the ten kinds of deep mind: the pure mind, the abiding mind, the mind that wearies and relinquishes, the mind free of craving, the non-retrogressing mind, the firm mind, the bright and flourishing mind, the valiant mind, the vast mind, the great mind. The first two grounds washed the mind clean and washed the conduct clean; these ten minds take the mind so washed and are mindful of it once again — Chengguan points out that the text of this ground deliberately says “deep mind” in a way unlike the single mention of deep mind on the two preceding grounds, precisely because one further takes the ten minds and is mindful with them of the ten deep minds of the ground before. Only when the ten minds are complete does the door of the third ground open.
The Twenty Clauses: First Look at Dharmas as Impermanent, Then at Persons as Without Rescue
The main text of the part of the practice of wearying is twenty clauses. Chengguan, following the treatise, divides them in two: the first ten contemplate impermanence, looking at the matter from the side of the very substance of conditioned dharmas; the latter ten contemplate the absence of rescue, looking at it from the side of the situation a person is in.
The first ten peel away layer by layer: impermanent, suffering, impure, not secure — these speak of their characteristics; subject to decay, not long abiding, arising and ceasing in an instant — these speak of their span; and “not born from the prior limit, not going toward the later limit, not abiding in the present” blocks off all three times — you want to look for where it came from in the past, and you cannot find it; you want to look for where it goes in the future, and you cannot find it; you want to look for the point at which it stands still in the present, and you cannot find that either. The master of the treatise gathers the general import of these ten clauses into a single sentence: because the formations of life do not abide, impermanence is set forth in general. This contemplation is not meant to make one loathe the world; it is meant to make one see clearly that there is not one place where a foot can be set down firmly.
The latter ten turn to the person: without rescue, without reliance, companion to sorrow and to grief, dwelling together with suffering and vexation, bound by love and hate, anguish and misery growing ever greater, nowhere to halt and lay up a store, the fire of the three poisons blazing without cease, bound about by a host of troubles and growing day and night, unreal as an illusion. The former passage said that dharmas cannot be relied on; this one says that within them a person has nothing to lean on. The most important thing is the last clause, “unreal as an illusion” — the fierce marks of suffering are a real experience, yet their very substance is not real; with this one clause, wearying will not slide into the view of annihilation. True wearying has always walked together with the wisdom of emptiness: knowing that it is suffering, one does not linger over it; knowing that it is illusory, one does not despair.
Why Seeing Suffering Makes One Better Able Not to Fall into the Lesser Vehicle
At this point a danger appears: when wearying is carried to its extreme, a person easily turns around and walks away — and that is precisely the road of the two vehicles. So the sūtra immediately adds a long passage: seeing the wisdom of a buddha.
Chengguan assigns this passage to “the practice of guarding against the lesser vehicle”, thirty clauses in all: the first ten guard against a small mind, the latter twenty against a narrow and inferior mind. The first ten describe the wisdom of a buddha: inconceivable, without compare, without limit, hard to gain, unmixed, without affliction, without sorrow, reaching the city of no fear, never again to retrogress, able to rescue measureless sentient beings who suffer and are in distress. Chengguan, following the treatise, divides them in two: the first five are the greatness of gathering in merit, and what is sought is the awakening of a buddha; the latter five are the greatness of purity, and what is sought is the fruit of nirvāṇa — awakening is a virtue accomplished by cultivation, hence “gathering in”; nirvāṇa is originally present and shows itself once obstruction is left behind, hence “purity”. And the last two clauses show the measure of the thing best of all: never again to retrogress is not to dwell in birth and death; able to rescue measureless suffering beings is not to dwell in nirvāṇa. Dwelling at neither extreme — that is why the wisdom of a buddha is “great”.
So the order of this ground is: first weary to the very bottom, then see something more worth having than everything conditioned. If one only wearies with nothing to turn toward, it becomes the reduction of the body and the extinction of knowing; if one has no wearying and turns toward something wildly, that “turning toward” is only craving in another form. Wearying and turning toward are two faces of one and the same thing.
The Ten Kinds of Pitying Mind: The More One Wearies, the Closer One Comes to Sentient Beings
The second danger is this: since the three realms are like that, then let one go off by oneself. So the sūtra adds another passage — the ten kinds of pitying mind.
The ten clauses in order are: orphaned and solitary with nothing to rely on; poor and destitute; burned by the fire of the three poisons; shut up in the prison of the several kinds of existence; constantly covered and obstructed by the dense thicket of the afflictions; unable to contemplate well; without desire for good dharmas; having lost the dharmas of the buddhas; drifting with the current of birth and death; having lost the skillful means of liberation. Chengguan, following the treatise, takes “orphaned and solitary with nothing to rely on” as the general clause and the remaining nine as particular, and explains the two words “orphaned and solitary” thus: to be young and fatherless is called orphaned, to be old and childless is called solitary; sentient beings have above them no reliance upon the skillful means of the kindly honored one, and below them no good mind that benefits others, and hence are called orphaned and solitary. He further assigns the nine particular clauses to three classes of beings: the first two belong to those who seek desire, the middle three to those who seek existence, and the last four to those who seek the holy life — and within the last four, the first three are the deviations of the lesser vehicle (practicing a small cause, holding to a small fruit, not obtaining the great final nirvāṇa), while the last is the case of those outside the way, who seek liberation and yet lose the means to it. Chengguan brings out another reading as well, running the ten clauses together as five pairs: without kin and without goods; having delusion and having suffering; having obstruction and without remedy; lacking the cause and losing the condition; following the current and turning one’s back on extinction.
There is a hinge here worth pausing over: wearying and compassion look like opposite directions, yet on this ground they are two results of one and the same act of contemplation. Because one has seen clearly that conditioned dharmas are impermanent and without rescue, one no longer harbors illusions about them (this is wearying); and precisely because one has seen this clearly, one knows that sentient beings are trapped within them all along without knowing it (this is compassion). The more thoroughly one sees, the less one can walk away.
Following upon the ten pitying minds come ten clauses of the vow to deliver: I ought to rescue, I ought to set free, I ought to purify, I ought to bring across; I ought to place them in a good place, to make them abide, to make them glad, to make them know and see, to make them tamed, to bring them to nirvāṇa. The master of the treatise, explaining these, raises three questions — where the deliverance takes place, by what one delivers, and how one delivers; Chengguan for his part gives another reading, matching the ten clauses one by one against the ten pitying minds before: rescuing the orphaned and solitary, freeing from poverty, purifying the three poisons, bringing across from the prison of existence, placing in a state without covering or obstruction, causing to abide in good contemplation, causing to gain desire for good dharmas, causing to know and see the nature and characteristics, taming the faculties, causing to attain nirvāṇa. Both readings stand; they are recorded below in the section on lineage.
Tracing Back Through Five Steps: The Highest Wisdom Stands with Its Feet on Extensive Learning
What comes next is the passage of this ground where the bone and sinew show most. The bodhisattva asks himself: sentient beings have fallen into the great suffering of the afflictions; by what skillful means can they be pulled out? And then he traces the matter back, step by step —
To deliver sentient beings and make them abide in nirvāṇa is not apart from unobstructed wisdom of liberation; unobstructed wisdom of liberation is not apart from the true awakening to all dharmas; the true awakening to all dharmas is not apart from the luminosity of the wisdom of practice that is without practice and without arising; the luminosity of the wisdom of practice that is without practice and without arising is not apart from the wisdom of skillful and decisive contemplation within dhyāna; the wisdom of skillful and decisive contemplation within dhyāna is not apart from skillful and extensive learning.
These are five steps traced from fruit back to cause. What is remarkable is where they end: traced back to the last, the whole thing comes to rest on the words “extensive learning” — not on spiritual powers, not on the depth or shallowness of samādhi, but on plainly and honestly listening to the Dharma. The master of the treatise, in explaining this last step, is very fine-grained: “dhyāna as skillful means” means the dhyāna of advancing excellence that has been gained; “decisive” means being decisive and free of doubt with regard to others; “contemplation of wisdom” means that it is one’s own wisdom that examines. All three must be present, and their common point of origin is the seeking and hearing of the Dharma day and night.
And it is out of this very passage that the name of this ground grows. Explaining “the wisdom of practice that is without practice and without arising”, the master of the treatise says: that wisdom is here named luminosity, and in dependence upon this luminosity the ground is named the Bright Ground. The eighty-fascicle version translates it as “Luminous”, while the sixty-fascicle version and the treatise text have “Bright” — two forms of the name, but what they point to is one and the same thing: that light of wisdom which concentration and the retention of what is heard, leaning on one another, issue forth. It is not that the body gives off light; it is that the mind lights up inside.
The Ten Practices of the Dharma and Giving Up the Body to Seek It: How the Price of the Dharma Is Reckoned
Since everything comes home to extensive learning, what follows is the ten practices of the Dharma: hearing the Dharma, delighting in the Dharma, taking joy in the Dharma, relying on the Dharma, following the Dharma, understanding the Dharma, complying with the Dharma, arriving at the Dharma, abiding in the Dharma, practicing the Dharma. Chengguan, following the treatise, assigns the first three to “the time of listening” — to hear the Dharma is to be without a mind of conceit, to delight in the Dharma is to be without a mind of envy, to take joy in the Dharma is not to inquire into the meaning with the aim of subduing others; and the last three to “the time of cultivating” — to arrive at the Dharma is, relying on concentration, to cultivate and arrive at the ultimate; to abide in the Dharma is to abide in world-transcending wisdom; to practice the Dharma is to accord with the Buddha’s practice of liberation. The ten clauses run all the way from the ear down to the feet; for one who hears but does not practice, the first three clauses are as far as it goes.
Then the sūtra does something quite blunt: it puts a price on the Dharma. To hear one phrase never heard before surpasses the treasures that fill a three-thousandfold great-thousand world-system; to hear one verse of true Dharma never heard before surpasses the position of a wheel-turning sage king; to gain one verse able to purify the practice of a bodhisattva surpasses the position of Śakra or of the great Brahmā king, held for measureless hundreds of thousands of kalpas. The price is raised higher and higher, until at the end it turns into a question put to the reader: someone says, ‘I have one phrase of the Buddha’s teaching able to purify the practice of a bodhisattva; if you can enter a great pit of fire and undergo the utmost suffering, I will give it to you’ — and the bodhisattva’s answer is that even were the whole three-thousandfold great-thousand world-system filled with a great fire, he would still be willing to cast himself down from the Brahmā heaven and receive it in person, how much less could he refuse one small pit of fire. The repeated verses press the question to its limit: from the first arousing of the intention until the attaining of buddhahood, all the sufferings of the hell of unremitting torment in between can be borne for the sake of hearing the Dharma.
This passage is not an exhortation to walk into fire. It is an answer to the question, ‘what do you take the Dharma to be?’ What a person is willing to pay for shows what weighs most in his heart. The answer of this ground is: the Dharma weighs more than a throne, more than treasure, more than life — because the twenty clauses earlier have already made it plain that thrones, treasures, and life are themselves impermanent, decaying, unable to abide long. Here the contemplation of wearying bears its fruit: it is not that one does not want one’s life, but that one knows the exchange of life for the Dharma to be a bargain worth making.
The Eight Concentrations: Why a Bodhisattva’s Concentration Differs from That of Ordinary Persons and the Two Vehicles
The main text of the part of wearying is the four dhyānas and the four formless attainments. The first dhyāna leaves desire and evil, unwholesome dharmas behind while initial and sustained thought remain, with joy and bliss born of leaving desire; the second extinguishes initial and sustained thought, the mind inwardly pure and one-pointed, with joy and bliss born of concentration; the third leaves joy behind and abides in equanimity, with mindfulness and right awareness, the body experiencing bliss; the fourth cuts off bliss, suffering and joy and sorrow having earlier been extinguished, neither suffering nor blissful, equanimity and mindfulness pure. Above these are the four formless attainments: passing beyond all notions of form, extinguishing notions of resistance, not calling to mind the many notions of difference, one abides in the station of the boundlessness of space, and passes in due order over to the station of the boundlessness of consciousness, the station of nothing whatever, and the station of neither notion nor absence of notion.
With the eight concentrations laid out in a row, a reader easily asks: how does this differ from the four dhyānas and eight concentrations cultivated by those outside the way? The sūtra gives the answer itself, in the sentence that comes after this long string: “But because he accords with the Dharma, he practices without taking delight or attaching.” Chengguan assigns this sentence to the heading “the intent in entering” — that is, where the mind is set in entering concentration: it is only to accord with the dharma of teaching and transforming sentient beings, unlike ordinary persons and the lesser vehicle, who have relish within concentration. The master of the treatise further lists five kinds of sentient beings to explain why the bodhisattva enters the dhyānas and formless attainments, the first being “for the sake of sentient beings conceited about the bliss of dhyāna” — which Chengguan explains as those who gain worldly dhyāna and grow conceited on the strength of it. Chengguan has one further sentence of contrast that puts it very clearly: ordinary persons relish concentration and still revolve in the three realms; those of the two vehicles ascend and mostly head toward extinction; the bodhisattva, by reason of concentration, gives rise to kindness and compassion, benefits sentient beings widely, and perfects the nature of a bodhisattva. One and the same sitting in concentration, and three kinds of person sit out three different results — the difference lying not in the depth of the concentration but in the mind with which one enters it.
The Fruit of Wearying: The Four Immeasurables and the Five Superknowledges
The last of the four parts is “the fruit of wearying” — the fruit that the eight concentrations bring forth. Chengguan divides it into three passages: the four immeasurables are the fruit of practice as skillful means, the five superknowledges are the fruit of practice as effective function, and the last is the general summation of mastery in entering and emerging.
The four immeasurables: the mind of kindness vast and immeasurable and not two, without enmity and without opposition, without obstruction and without harm, reaching everywhere, exhausting the Dharma realm and the realm of space, reaching throughout every world; and compassion, sympathetic joy, and equanimity likewise. The master of the treatise explains that the immeasurable is of three kinds — taking sentient beings as object, taking dharmas as object, and taking nothing as object — which is to say that the depth of the object contemplated differs. However deep one sits in concentration, if kindness and compassion do not come out of it, that sitting has been for nothing; and the four immeasurables are precisely the first door by which concentration opens outward.
The five superknowledges: spiritual bases, the divine ear, the minds of others, former abodes, the divine eye. By the superknowledge of spiritual bases he can shake the great earth, make one into many and many into one, vanish and appear without hindrance, pass through stone walls as though walking in empty space, go cross-legged as a bird in flight, enter the earth as though it were water, tread on water as though it were earth, send smoke and flame from his body as from a great mass of fire, rain down water as a great cloud, on up to stroking and touching the sun and moon with his hand and reaching, with his body at ease, as far as the world of Brahmā. By the divine ear he hears the sounds of humans and gods, far and near, on down to mosquitoes, gnats, horseflies, and houseflies. By knowing the minds of others he knows as they truly are more than twenty aspects of the minds of other beings — with craving and free of craving, with anger and free of anger, with delusion and free of delusion, with affliction and without affliction, small and broad, great and immeasurable, gathered and not gathered, scattered and not scattered, concentrated and not concentrated, liberated and not liberated, with something above and with nothing above, defiled and not defiled, broad and not broad. By knowing former abodes he recalls one life on up to measureless hundreds of thousands of lives, the kalpas of formation, of destruction, and of formation and destruction, with all their names and family names, clans, food and drink, life spans, sufferings and pleasures. By the divine eye he sees sentient beings at their birth and at their death, with good form and bad form, going to good destinies and evil destinies each according to his deeds, and sees too the good and evil of the three kinds of action, the slandering or not slandering of the worthy and the noble, and the deeds and causes and conditions of wrong views and of right views, with their results.
Chengguan makes two points about these five superknowledges that are worth keeping in mind. The first: wondrous function hard to fathom is called spiritual, and mastery without hindrance is called penetration. The second: on this ground only five are obtained and the exhaustion of the outflows is not listed, because the cultivation of this ground is lodged in common with the world. And as for why the divine eye stands last, he says it is taken with respect to the three kinds of action that benefit others — first, by spiritual bases one goes to the place of those to be transformed (action of body); next, one knows their minds (action of mind); and last, by the divine eye one knows their past deeds (bringing the teaching to completion).
The third passage is the summation: with respect to the several dhyānas, samādhis, and samāpattis, the bodhisattva can enter and can emerge, yet he does not take birth by their power, but only where the factors of awakening can be brought to fullness, being born there by the power of intention and vow. This sentence is the closing seam of the whole passage on the superknowledges — he can enter and emerge, so distraction cannot bind him; he does not take birth by the power of concentration, so concentration cannot bind him either. It is only here that the full sense of the word “wearying” comes out: even the concentration he has cultivated himself, he will not permit to become a home.
Refining True Gold: Cutting Off Delusion Is Not a Diminishing
The fruit of the ground is of three kinds, and the first is the fruit of pliancy. A bodhisattva of this ground, by the power of his vows, sees many hundreds of thousands and on up to hundreds of thousands of koṭis of nayutas of buddhas, makes offerings widely, dedicates and directs them toward unsurpassed awakening, reverently hears the Dharma, upholds what he has heard, and practices according to his ability. And within this seeing of buddhas and hearing of Dharma a contemplation arises: he contemplates all dharmas as neither arising nor ceasing, existing through causes and conditions. The master of the treatise explains this sentence: in the pure dharmas one sees no increase, in the afflictions and deluded imaginings one sees no decrease — there is only the arising of things from the gathering of causes and conditions; and Chengguan calls it directly “the contemplation of the nature of dharmas”.
With this contemplation, the very look of the cutting off of delusion changes: the bonds of view are extinguished first, and the bonds of desire, of form, of existence, and of ignorance all turn thin; because through measureless kalpas there is no more accumulating, wrong craving, wrong anger, and wrong delusion are all cut off, and the roots of goodness turn brighter and purer. For this the sūtra sets up the signature simile of the ground: it is like true gold skillfully refined, “its weight not lessened, and it turns brighter and purer”. Those few words are the eye of the whole simile — refining gold does not make the gold less; it takes the dross away so that the color of the gold is brighter. So too with the cutting off of delusion: what is cut off is what was mixed in, not you yourself. The first ground also had the simile of the goldsmith refining gold, but there the weight fell on “becoming pliant and accomplished, fit for use as one wishes”, while here it falls on “its weight is not lessened” — one and the same lump of gold, and when the firing reaches the third ground the teaching goes a step further.
Next comes the turning pure of thirteen kinds of mind: the mind of patience, the gentle mind, the harmonious and compliant mind, the pleasing and lovely mind, the mind free of anger, the unmoving mind, the unmuddied mind, the mind that holds none high or low, the mind that looks for no return, the mind that repays kindness, the mind free of flattery, the mind free of deceit, the mind free of crooked partiality. This whole string is almost entirely a matter of the ground of the mind in dealings with other people; and immediately after, the sūtra says that on this ground, among the four means of gathering, benefiting others is preeminent, and among the ten perfections, the perfection of patience is preeminent, the rest not being left uncultivated but cultivated according to one’s strength and share. That patience should be preeminent on this ground is of a piece with the giving up of the body to seek the Dharma and with the gentleness of the thirteen minds — one must be able to bear with things in order to hear a teaching through; and only when one has heard it through can the light of wisdom issue forth.
Last is the fruit of the recompense gathered in: a bodhisattva abiding on this ground mostly becomes a king of the Thirty-Three, able by skillful means to make sentient beings relinquish craving and desire; and in giving, kind speech, benefiting others, and working alongside — in all that he does — he is never apart from the recollection of the Buddha, of the Dharma, of the Saṅgha, on up to never being apart from the recollection of the full possession of all modes and of the wisdom of omniscience. He further sets himself this aim: among all sentient beings to be the foremost, the best, the excellent, the high, the unsurpassed, on up to the one on whom they rely for the wisdom of omniscience. If he practices with diligent vigor, in the space of a single thought he gains a hundred thousand samādhis, sees a hundred thousand buddhas, shakes a hundred thousand buddha-worlds, manifests a hundred thousand bodies, each body having a hundred thousand bodhisattvas as its retinue; and if he manifests with mastery by the power of his vows, it exceeds this number, so that a hundred thousand koṭis of nayutas of kalpas could not count it. On the first ground the figure was a hundred; on this ground it is a hundred thousand — the widening from ground to ground, and the leap in quantity, records the leap in what has been realized.
How the Eighteen Repeated Verses Correspond
At the end the bodhisattva Vajragarbha restates the meaning in eighteen verses. Chengguan divides them into five: the first verse repeats the part of the arousing of the practice of wearying (pure, abiding, bright and flourishing, wearying, without craving, without harm, firm, valiant, vast — the verse on the ten minds); the next twelve repeat the part of the practice of wearying, of which the first two are on guarding against the afflictions, the next three on guarding against the lesser vehicle, and the last seven on gathering in by skillful means; third, one verse repeats the part of wearying together with its fruit (the four dhyānas and the formless attainments, the four equalities and the five superknowledges arising in order, without taking birth by their power); fourth, three verses repeat the fruit of the position (seeing buddhas and cutting off delusion as true gold is refined, mostly becoming the king of Trāyastriṃśa, the hundred thousand samādhis); fifth, one verse concludes the statement of the third ground. What the prose has already taught, the verses only match in position and do not teach over again; but two places are worth looking back at: one is “from the first arousing of the intention until the attaining of buddhahood, all the sufferings of the hell of unremitting torment in between can be borne for the sake of hearing the Dharma” — which pushes the pit of fire of the prose all the way to the hell of unremitting torment; the other is that the prose says “a king of the Thirty-Three” while this verse says “the king of Trāyastriṃśa”, one and the same heaven with two renderings standing side by side within the base text itself.
Read Against the Consciousness-Only Mirror: The Luminous Ground and the Abiding of the Higher Mind
Within the terminology of the consciousness-only line this ground has a strict set of correspondences. Chengguan, in explaining the name, cites the words of the Yogācārabhūmi: because of the luminosity of hearing and practicing the right Dharma and the luminosity of equipoise, and by what that luminosity displays, it is named the Luminous Ground; and because the inner mind is pure and able to issue forth luminosity, it is further called “the abiding of the higher mind” — “mind” here being concentration, and since concentration is the increase of the third ground, the abiding is named from the higher mind. As for the obstruction cut off, the consciousness-only line names it the obstruction of dullness, the innate portion within the obstruction to the knowable, which causes the dharmas of hearing, reflection, and cultivation to be forgotten and lost; divided finely, it is two follies — the folly of craving for desire, which obstructs surpassing concentration and the wisdom of cultivation, and the folly regarding the perfecting of the dhāraṇī, which obstructs the wisdom of hearing and reflection and the perfecting of retention. As for the suchness realized, it is named with regard to retention, and is called the suchness of surpassing outflow — the teaching that flows out of suchness being, among all teachings, the most excellent.
This set of correspondences answers to the text of this ground item by item: the “forgetting and losing” of the obstruction of dullness answers exactly to the practice of seeking the Dharma day and night and upholding what has been heard; the cutting off of the folly of craving for desire answers to the cultivation of the four dhyānas and four formless attainments; and the cutting off of the folly regarding the perfecting of the dhāraṇī answers to the fivefold tracing back that comes home at last to skillful and extensive learning. Vasubandhu, the master of the treatise, both composed the Shidi jing lun explaining this ground phrase by phrase and is the source upon which the consciousness-only line establishes the ten grounds as positions of practice; what the two lines see on this ground is one and the same thing from two sides: the Huayan side tells how the mind of this ground issues forth light, the consciousness-only side tells what this ground cuts off and what it realizes.
Lineage
As to the ground on which the name is established, four sayings of the ancient worthies run side by side. Vasubandhu, the master of the treatise, ties it to the luminosity of the wisdom of practice that is without practice and without arising, and so says that in dependence upon this luminosity it is named the Bright Ground. Chengguan gathers up the sūtra below together with the sūtras and treatises, and establishes three senses in general: the ten purified minds of first dwelling on the ground as that which issues forth, and surpassing concentration and the retention of what is heard as what is issued forth; the retention of what is heard as that which issues forth, and surpassing concentration as what is issued forth; surpassing concentration and retention together as that which issues forth, and the mark of luminosity realized on the fourth ground as what is issued forth — and he judges in sum that the practice this ground accomplishes is likewise only dhyāna and the seeking of the Dharma, and the fruit it obtains is likewise Dharma and dhyāna. Fazang, in the Tanxuan ji, opens seven gates in explaining this ground, citing throughout the sayings of the consciousness-only treatise, the Suvarṇaprabhāsa, Asvabhāva’s explanation of the Mahāyānasaṃgraha, the Daśabhūmika-vibhāṣā, and the Renwang, and decides that the ground is named from the fruit-dharma that is issued forth. Li Tongxuan, for his part, does not establish the name from what issues forth and what is issued forth, but speaks directly of cultivating the eight dhyāna-concentrations of the realms of form and formlessness on this ground, penetrating those realms well, and exhausting the obstructions of karma in the three realms, saying that concentration is able to issue forth the light of wisdom, and hence the name Luminous. The four sayings stand side by side, all of them settled sayings of the ancient worthies; they are recorded, and no judgment is passed as to higher or lower.
The differences among the parallel translations should likewise be recorded side by side. For the second of the ten kinds of deep mind, the eighty-fascicle version has “the abiding mind”, the sixty-fascicle version has “the keen and sharp mind”, and the sūtra as cited in the treatise has “the unmoving mind”; for the eighth the three witnesses have “valiant”, “never satisfied”, and “rich and generous”; for the ninth, “vast”, “surpassing”, and “glad”. Within the twenty clauses of contemplation, the sixty-fascicle version has the three separate items “without self”, “of a character not to be trusted”, and “neither arising nor ceasing”, which the eighty and the treatise text lack, while the eighty has “not secure”, which the other two lack. For the ten pitying minds, the eighty has “pitying mind”, while the sixty and the treatise text both have “ten surpassing minds”. For the last of the five steps traced back, the eighty has “skillful and extensive learning”, the sixty has “the decisive wisdom of extensive learning”, and the treatise text has “the skillful means of the wisdom of hearing”; and after the five steps the sixty has a question and answer of its own, “what is the root of all the Buddha’s teachings? It is not apart from taking the hearing of the Dharma as the root”, which the eighty lacks. As for the name of the heavenly king of the fruit of recompense, the prose of the eighty has “a king of the Thirty-Three” while its own repeated verses have “the king of Trāyastriṃśa”, and the sixty and the treatise text both have “Trāyastriṃśa”. The witnesses differ among themselves in expansion and compression; all are recorded, without adjudication.
The differences in the outlines and explanations are likewise recorded as two tracks. For the reading of the ten clauses of deliverance, the master of the treatise raises the three questions ‘where the deliverance takes place, by what one delivers, and how one delivers’ and matches them to the three paths and the three trainings, while Chengguan brings out another reading in which the ten clauses answer one by one to the ten pitying minds before; Chengguan records his words of choice after the reading he brings out, yet the texts of both tracks stand, and the reader may consult them for himself. Again, for the word rendered as samāpatti in the sūtra, Chengguan, at the place of the general summation of mastery, records his doubt about the rendering, holding that since what the treatise text here means is the sense of equipoise that draws forth, the word ought to be samāhita; and yet the graph of the base text is not changed — the doubt of an ancient worthy and the graph of the base text stand side by side and are recorded.
The four dhyānas and eight concentrations, the four immeasurables, and the five superknowledges of this ground are judged by the Huayan school to be a cultivation lodged in common with the world — Chengguan says that this ground’s dharmas of cultivation are lodged in common with the world, and says too that of the superknowledges only five are obtained because they are lodged in common with the world. What is called practice lodged in the successive positions is precisely this: taking the characteristics of practice that the world holds in common, and carrying in them a ground of mind that the world does not share. The same eight concentrations: ordinary persons sit them into the round of rebirth, those of the two vehicles sit them into extinction, and the bodhisattva sits them into kindness and compassion. The entire weight of the third ground rests upon this ‘difference within sameness’.
考據Apparatus
第三地＝定與聞持之地：十種深心入地，二十句觀有為可厭，十種哀愍心不捨眾生，逆推五重而歸於「善巧多聞」；正修則四禪、四空八定，四無量、五神通為厭果；忍波羅蜜偏多，果報多作三十三天王。地名 80 作「發光」、60 與《十地經論》作「明」，其立名之據——「彼慧此中名光明，依是光明故名明地」——即在本地經論之間，澄觀、法藏、李通玄三家各有釋軌，並錄不判。
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）；第三地 發光地＝〔T10 0187a29–0189b20〕（卷三十五尾–三十六前） |
| 澄觀《華嚴經疏》 | 第三發光地科起〔T35n1735 0779a05〕–〔0788c22 前〕；正釋文「總分三分：初讚請分、二正說分、三重頌分」〔0779b22〕 |
| 世親《十地經論》 | 明地釋在卷五〔T26n1522 0153a22–0159b07〕；卷首立「差別有四分」〔0153a26〕 |
| 法藏《探玄記》（六十華嚴疏） | 第三明地「亦作七門」〔T35n1733 0323c10〕；釋名段〔0323c10–0323c28〕 |
| 李通玄《新華嚴經論》 | 第三發光地「作五門如前地」〔T36n1739 0889a03〕；釋地名目段〔0889a03–0889a12〕 |
四分科（世親立·澄觀承之）——本地之骨架全在此四分：
「論曰：依第三明地，差別有四分：一、起厭行分；二、厭行分；三、厭分；四、厭果分。起厭行者，謂十種深念心。厭行者，觀一切行無常乃至未入禪。厭者，四禪、四空三摩跋提。厭果者，四無量等淨深心應知。」〔T26n1522 0153a26〕
澄觀承之而配以經文，並釋「厭」之所以為名：
「第二正說分中，先明地行、後辨地果。前中四分：一起厭行分、二厭行分、三厭分、四厭果分。此地修禪，厭伏煩惱亦厭於禪，故名厭地，設忻大法亦為厭故。」〔T35n1735 0779c04〕
讚請分之六偈開合——本單元起首六偈，澄觀分屬三處說者：
「六偈分二：前三慶前、後三請後。前中，初偈集經者序、後二偈發言讚能所說。」〔T35n1735 0779b23〕
「後三請後，中二：初二偈大眾請。」〔0779b29〕「末後一偈上首請。」〔0779c03〕
即：首偈為結集者敘會眾之相，次二偈為會眾讚第二地之能說所說，後二偈為大眾請第三地，末一偈為上首解脫月菩薩之請。二請之別亦有科：
「前偈總請三地之法，謂如彼教法相應三智之業；後偈別請十度行法，以地地通有故。」〔T35n1735 0779c01〕
厭行分三段——澄觀於「佛子菩薩摩訶薩住第三」下開三：
「一修行護煩惱行，以觀有為可厭患故。」〔T35n1735 0780a18〕——即二十句觀；
「今初，二十句分二：初十觀無常，即知有為體性；後十觀無救者，即人彰過。」〔0780a26〕
次為護小乘行（三十句）：
「第二護小乘行。有三十句，前十句護小心、後二十句護陜心。」〔T35n1735 0780c21〕
「別中十句，分二：前五攝功德大，即求佛菩提；後五清淨大，即求涅槃果。菩提是德，修成名攝；涅槃本有，離障稱淨。」〔0780c25〕
三為方便攝行：
「第三修行方便攝行，謂修攝生方便之行。」〔T35n1735 0781c03〕
厭分（修慧·八定）與厭果（四無量·五通）——
「大文第三「此菩薩得聞法」下明厭分者，前明聞思，今顯修慧，即五種方便中第四禪善巧決定觀察智也。」〔T35n1735 0782c14〕
「經文七相：一依何修、二云何修、三何處修、四何故修、五何時修、六何所修、七何為修。」〔0782c21〕
「大文第四「佛子此菩薩心隨」下明其厭果。即前八定之所等引，故名為果。文分為三：初四無量，即行方便果；次五神通，即行功用果；三「此菩薩於諸禪」下總結自在。」〔T35n1735 0786b27〕
位果三別——
「第二位果。三果即為三別。初調柔果中三：初調柔行體、二「此菩薩於四攝」下別地行相、三「佛子是名」下結說地相。」〔T35n1735 0788a25〕
「二「菩薩住此」下攝報果。」〔T35n1735 0788c15〕
重頌十八頌之科——
「十八頌分五：初一頌起厭行分。二有十二頌頌厭行分，於中初二護煩惱行、次三護小乘行、後七方便攝行。三一頌厭分及果。四三頌頌位果。五一頌結說三地竟」〔T35n1735 0788c18〕
二、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精義 |
|---|---|---|---|
| 發光地 | —（音寫從闕；60 譯及《十地經論》作明地） | 本品「是名菩薩第三發光地」〔T10n0279 0188c22〕 | 十地之三；澄觀：「光之與明眼目殊稱，皆略無發字」〔T35n1735 0779a11〕 |
| 十種深心 | — | 本品「當起十種深心」〔T10n0279 0187b14〕 | 入第三地之能發心；論經作「十種深念心」〔T26n1522 0153a28〕 |
| 無行無生行慧光 | — | 本品「不離無行無生行慧光」〔T10n0279 0187c18〕 | 逆推五重之第三重；論釋為「自相同相無分別行慧」〔T26n1522 0155a15〕 |
| 三摩鉢底 | samāpatti（音寫即古傳） | 本品「於諸禪三昧、三摩鉢底能入能出」〔T10n0279 0188c01〕 | 等至；澄觀誌譯語之疑，見目六 |
| 三摩跋提 | samāpatti（音寫即古傳·論本用字） | 論「厭者，四禪、四空三摩跋提」〔T26n1522 0153a29〕 | 同上；論本音寫與經本用字有異 |
| 四無量 | — | 本品「心隨於慈，廣大無量不二」〔T10n0279 0188a25〕 | 慈悲喜捨；論「無量有三種：一、眾生念；二、法念；三、無念」〔T26n1522 0156c24〕 |
| 那由他 | nayuta（音寫即古傳） | 本品「乃至見多百千億那由他佛」〔T10n0279 0188c05〕 | 大數名 |
| 阿耨多羅三藐三菩提 | anuttarā samyaksaṃbodhi（音寫即古傳） | 本品「迴向阿耨多羅三藐三菩提」〔T10n0279 0188c09〕 | 無上正等正覺 |
| 阿鼻 | avīci（音寫即古傳） | 重頌「其間所有阿鼻苦」〔T10n0279 0189b02〕 | 無間地獄；求法所能受之極苦 |
| 譣詖心 | — | 本品「無譣詖心皆轉清淨」〔T10n0279 0188c20〕 | 十三心清淨之末句；論經對位作「不稠林心」〔T26n1522 0158c16〕 |
三、譬喻·修辭
(一) 鍊真金喻——「佛子！譬如真金善巧鍊治，稱兩不減，轉更明淨。菩薩亦復如是」〔T10n0279 0188c14〕：
- 喻依：良匠鍊治真金，斤兩不減而色澤倍勝。
- 喻體：住此地者邪貪、邪瞋、邪癡除斷，善根轉更明淨。
- 所顯義：斷惑不是減損，是去雜而本體轉亮——與初地『金師鍊金』喻同一喻族而火候更進（初地重「調柔成就，隨意堪用」，此地重「稱兩不減」）。
- 論經對位：「諸佛子！譬如本真金，巧師鍊治秤兩等住，轉更精好光明倍勝。」〔T26n1522 0158c07〕；60 重頌作「猶如成鍊金，調和得其所」〔T09n0278 0553b08〕。
(二) 入大火阬喻——「我有一句佛所說法，能淨菩薩行。汝今若能入大火阬，受極大苦，當以相與。」〔T10n0279 0188a03〕：
- 喻依：三千大千世界大火滿中，從梵天之上投身而下。
- 喻體：為求一句能淨菩薩行之法。
- 所顯義：求法之價衡量法——「況小火阬而不能入」，重頌更推至「從初發意至得佛，其間所有阿鼻苦，為聞法故皆能受」。
(三) 猛火熾然喻——「貪、恚、癡火熾然不息」〔T10n0279 0187b22〕；重頌「三毒猛火恒熾然，無始時來不休息」：
- 所顯義：煩惱非偶發之病，是無始以來未曾停的燃燒——厭離之所以生。
(四) 幻不實喻——「眾患所纏，日夜增長，如幻不實」〔T10n0279 0187b23〕：
- 所顯義：有為法苦相熾然而體無實——厭而不落斷見之樞。
(五) 牢獄·稠林喻——「見諸眾生諸有牢獄之所禁閉」「見諸眾生煩惱稠林恒所覆障」〔T10n0279 0187c03〕：
- 所顯義：三有為獄（苦果）、煩惱為林（集因）——十哀愍心中「有求眾生」之二相。
(六) 飛鳥·大雲喻（神通段）——「於虛空中跏趺而去，同於飛鳥」「復雨於水，猶如大雲」〔T10n0279 0188b03〕：
- 所顯義：神境通之自在相；澄觀：「妙用難測曰神，自在無擁曰通。」〔T35n1735 0787a28〕
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·第三明地〔T09n0278 0551a05–0553b18〕）· 世親《十地經論》T1522 牒經（別行《十地經》文·卷五明地）。
句一 入地十種深心
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 當起十種深心。何等為十？所謂：清淨心、安住心、厭捨心、離貪心、不退心、堅固心、明盛心、勇猛心、廣心、大心 | T10n0279 0187b14–17 |
| 佛馱 T278 | 當以十種深心。何等為十？一、淨心；二、猛利心；三、厭心；四、離欲心；五、不退心；六、堅心；七、明盛心；八、無足心；九、勝心；十、大心 | T09n0278 0551a27–0551b01 |
| 《十地經論》牒經 | 當起十種深念心。何等為十？一、淨心；二、不動心；三、厭心；四、離欲心；五、不退心；六、堅心；七、明盛心；八、淳厚心；九、快心；十、大心 | T26n1522 0153b03 |
異文所繫：(甲) 第二心三本鼎異——80「安住心」／60「猛利心」／論經「不動心」。(乙) 第八心 80「勇猛心」／60「無足心」／論經「淳厚心」。(丙) 第九心 80「廣心」／60「勝心」／論經「快心」。(丁) 80 作「深心」，60 作「深心」而句作「當以」，論經作「深念心」；澄觀誌此差別云「標起云十種深心，論經云深念心，則異前二地單云深心，謂更以十心念前十深心故」〔T35n1735 0779c13〕。三本並錄，不判取捨。
句二 觀一切有為法如實相（初十句無常觀）
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 觀一切有為法如實相。所謂：無常、苦、不淨、不安隱，敗壞、不久住，剎那生滅，非從前際生，非向後際去，非於現在住 | T10n0279 0187b18–20 |
| 佛馱 T278 | 能觀一切有為法如實相；所謂：無常、苦、無我、不淨、不久敗壞、不可信相、不生不滅、不從前際來、不去至後際、現在不住 | T09n0278 0551b02–05 |
| 《十地經論》牒經 | 正觀有為法一切行無常，苦、不淨、無常敗壞、不久住，念念生滅，不從前際來、不去至後際、現在不住 | T26n1522 0153b23 |
異文所繫：(甲) 60 有「無我」「不可信相」「不生不滅」三目，80 與論經無之；80 有「不安隱」，60 與論經無之。(乙) 80「剎那生滅」／論經「念念生滅」／60 作「不生不滅」（位次亦異）。(丙) 論釋此十句之總意云「是中命行不住故，總明無常觀」〔T26n1522 0153b27〕。三本句數開合互異，全錄不判。
句三 十種哀愍心
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 則於一切眾生生十種哀愍心 | T10n0279 0187b28–c01 |
| 佛馱 T278 | 於一切眾生，轉生殊勝十心 | T09n0278 0551b14–15 |
| 《十地經論》牒經 | 復於一切眾生轉生殊勝十心 | T26n1522 0154a25 |
異文所繫：80 作「哀愍心」，60 與論經皆作「殊勝十心」；論釋首句云「是中無救者，以孤獨故。孤獨無救有九種」〔T26n1522 0154b05〕——是總一別九之開法，80 則十句皆作「生哀愍心」平列。澄觀依論釋孤獨云「少而無父曰孤，老而無子曰獨」〔T35n1735 0781a19〕。
句四 逆推五重（歸於多聞）
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 欲度眾生令住涅槃，不離無障礙解脫智；無障礙解脫智，不離一切法如實覺；一切法如實覺，不離無行無生行慧光；無行無生行慧光，不離禪善巧決定觀察智；禪善巧決定觀察智，不離善巧多聞 | T10n0279 0187c16–19 |
| 佛馱 T278 | 即時知住無礙解脫智慧中者，乃可得此是無礙解脫智慧，不離通達諸法如實智無行行慧；如是慧明，從何而得？當知不離多聞決定智慧 | T09n0278 0551b27–0551c02 |
| 《十地經論》牒經 | 不離無障礙解脫智處。彼無障礙解脫智處，不離一切法如實覺。彼一切法如實覺，不離無行無生行慧。如是智慧光明，不離禪方便決定智慧觀。彼禪方便決定智慧觀，不離聞慧方便 | T26n1522 0155a05 |
異文所繫：(甲) 80「無障礙解脫智」／60「無礙解脫智慧」／論經「無障礙解脫智處」（論本多一「處」字）。(乙) 80 之末重作「善巧多聞」，60 作「多聞決定智慧」，論經作「聞慧方便」。(丙) 60 於五重之後別有一問答「一切佛法以何為本？不離聞法為本」〔T09n0278 0551c02–03〕，80 與論經無此句。(丁) 本地立名之據即在此段論釋：「如是智慧光明不離禪方便決定智慧觀者，彼慧此中名光明，依是光明故名明地。」〔T26n1522 0155a16〕
句五 十法行（求法之十句）
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 日夜唯願聞法、喜法、樂法、依法、隨法、解法、順法、到法、住法、行法 | T10n0279 0187c21–22 |
| 佛馱 T278 | 喜法、愛法、依法、順法、滿法、辯法、究竟法、歸法、救法、隨順行法 | T09n0278 0551c05–06 |
| 《十地經論》牒經 | 日夜常求，聞法、憙法、樂法、依法、隨法、益法、思法、究竟法、歸依法、隨順行法 | T26n1522 0155a28 |
異文所繫：三本十目次第與用字互有出入（80「解法、順法、到法、住法」／60「滿法、辯法、究竟法、歸法、救法」／論經「益法、思法、究竟法、歸依法」）。澄觀依論逐句配釋：「聞法者，無慢心故。二喜法者，無妬心故。三樂法者，無折伏他心問義故。此三約聽聞時。」〔T35n1735 0782b15〕；末三句則「八到法者，依定修行到究竟故。九住出世間智故。十順佛解脫行故。」〔0782b21〕
句六 果報天王之名
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279（長行） | 菩薩住此地，多作三十三天王，能以方便，令諸眾生捨離貪欲 | T10n0279 0188c23–24 |
| 實叉 T279（重頌） | 住此多作忉利王，化導無量諸天眾 | T10n0279 0189b08 |
| 佛馱 T278 | 多作忉利王，自在化婬欲 | T09n0278 0553b10 |
| 《十地經論》牒經 | 多作忉利天王，得法自在，能除眾生貪欲等諸煩惱垢 | T26n1522 0159a15 |
異文所繫：80 長行作「三十三天王」而自家重頌作「忉利王」，60 與論經皆作「忉利」——同一天處之二名（義同而譯語異），底本內長行與重頌並存二形，誌錄不改。
五、宗義之經據〔眼〕
(一) 地名之經據——「依是光明故名明地」：本地立名不取事相之光，而取「無行無生行慧」之慧光。論於逆推五重處自釋：
「如是智慧光明不離禪方便決定智慧觀者，彼慧此中名光明，依是光明故名明地。」〔T26n1522 0155a16〕
「彼禪方便者，得勝進禪故。決定者，於他決定故。智慧觀者，自智慧觀故。」〔0155a20〕
澄觀引之以成第三義：「故下論云「彼無生慧，此名光明。依此光明，故名明地。」此約地滿釋。」〔T35n1735 0779a25〕
(二) 定與聞持雙為地體——澄觀總收經論，立三義釋「發光」：
「今統收下經及諸經論，總有三義立發光名：一以初住地十種淨心為能發，勝定聞持為所發光，以安住地竟方始聞法修得定故。」〔T35n1735 0779a13〕
「二以聞持為能發、勝定為所發，以聞法竟靜處修行方發定故。」〔0779a21〕
「三以勝定總持並為能發，彼四地證光明相以為所發」〔0779a23〕
而總判其行果之所在：「其所成行，亦唯禪及求法。其所得果，亦法及禪。」〔T35n1735 0779b18〕——本地經文之兩大塊（求法捨身、八定神通），正是此二事。
(三) 厭而不滅——菩薩定與凡小定之別：經文於八定之後結云「但隨順法故，行而無所樂著」〔T10n0279 0188a23〕。澄觀釋此句為「入意」：
「第三入意，但順化眾生法，不同凡小有愛味等，如前已釋。」〔T35n1735 0786b23〕
論則以五種眾生釋入定之由：「以何義故，入禪無色無量神通？為五種眾生故。一、為禪樂憍慢眾生故，入諸禪。」〔T26n1522 0156a23〕澄觀復以三類對顯：「凡夫味定三界輪迴，二乘上升多皆趣滅，菩薩因定發生慈悲，廣利有情成菩薩性。」〔T35n1735 0786b28〕
(四) 不生不滅即法性觀——經文「此菩薩觀一切法，不生不滅，因緣而有」〔T10n0279 0188c10〕，論釋其增減義：
「一切法不生不滅者，於清淨法中不見增、於煩惱妄想中不見減，因緣集生故。」〔T26n1522 0158b23〕
澄觀承之：「言觀一切法不生不滅者，即法性觀。」〔T35n1735 0788a29〕
(五) 唯識橋（第三地＝增上心住·斷闇鈍障·證勝流真如）——澄觀於釋名段中即以唯識行位對配：
「故《瑜伽》四十八云「由聞行正法，光明等持，光明之所顯示故，名發光地。由內心淨，能發光明，是故說名增上心住。」」〔T35n1735 0779a17〕
「《唯識》名闇鈍障，謂所知障中俱生一分，令聞思修法忘失。」〔0779b07〕
「由斯三地說斷二愚及彼麁重：一欲貪愚，此障勝定及彼修慧；二圓滿陀羅尼愚，此障聞思慧，及障彼圓滿陀羅尼故。」〔0779b10〕
「若約所證，唯就總持名證勝流真如。」〔0779b12〕
諸出處直回鏈見目七。
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）
來意：「第三發光地。所以來者，前戒此定，義次第故。」〔T35n1735 0779a05〕又引《深密》為證：
「又前三地寄同世間施戒修法，前二施戒竟，今此顯修，故《深密》云「前位能持微細戒品，未得圓滿世間等持等至，及圓滿聞法總持，為令得此，因說此地令勤修學。」此則具前二意。」〔T35n1735 0779a07〕
異名總誌：
「言發光者，《智論》四十九名為光地，本論及《金光明》、《十住婆沙》等皆名明地，光之與明眼目殊稱，皆略無發字。《仁王》名明慧，慧亦是明，義旨皆同。」〔T35n1735 0779a10〕
十哀愍心之三類配屬：澄觀以總一別九讀十句，配三種眾生——「初二依欲求眾生」「次三依有求眾生」「後四依梵行求眾生行」〔T35n1735 0781b01〕；又別出一讀：
「又上總別十句，亦可通為五對：一無親無財、二有惑有苦、三有障無治、四闕因失緣、五順流背滅。」〔T35n1735 0781b06〕
十救度句之二讀：澄觀先述論意「初三何處救度？謂三道中，一脫業結、二淨惑染、三度苦果」〔T35n1735 0781b10〕，次自出一讀對前十哀愍心逐一相配，末誌其取捨之語：
「論非無理，未若此順經文。」〔T35n1735 0781c03〕
三摩鉢底譯語之疑：
「三摩鉢底者，論云五神通，此應譯者之誤，合云三摩呬多，以此云等引，五通即所引故。三摩鉢底，此云等至，非神通故。」〔T35n1735 0788a15〕
五神通之體與次第：
「文中有五：一神境、二天耳、三他心、四宿住、五天眼，寄同世間故但得五。」〔T35n1735 0787a29〕
「若語其體，通是慧數，別則前四是智、後一是見。」〔0787b04〕「今約利他三業，故天眼居末。」〔0787b08〕
法藏《探玄記》T35n1733（六十華嚴疏·判釋淵藪）
法藏開七門釋此地，釋名門遍收諸論之說：
「第三明地中亦作七門。初釋名者，《唯識》第九云「成就勝定大法總持，能發無邊妙慧光故，名發光地。」解云：由得勝定發修慧光，由得總持發聞慧光。」〔T35n1733 0323c10〕
「《金光明經》云「無量智慧光明三昧不可傾動、無能摧伏，聞持陀羅尼為作本，故名明地。」」〔T35n1733 0323c13〕
「無性釋云「靜慮名等持，無色名等至。或等持者，心一境相。等至，正受現前。大法光明所依止者，於大乘教得智光明，此地是彼所依因故，名為發光。」解云：地從所發果法為名。」〔T35n1733 0323c19〕
「《十住論》云「廣博多學，為眾說法，能作照明，故名明地。」《仁王經》名明慧地。」〔T35n1733 0323c26〕
李通玄《新華嚴經論》T36n1739（表法異軌）
通玄不從能發所發立名，而直就「達色無色界」之障盡說：
「一釋地名目者，何故名為發光地？明此地修色無色界八禪定，善達色無色界。世間禪體識相對治，明達三界障惑分。明益令智慧明淨故，故名發光地。」〔T36n1739 0889a03〕
「若但修治欲界煩惱，不修八定達色無色界，由有上二界障在，不名發光。為此地修三界業障盡故，故名發光地，以定能發慧光故。」〔T36n1739 0889a09〕
誌錄不判
同一「發光／明」之名，四家立據各異：世親《十地經論》繫於「無行無生行慧」之慧光（〔T26n1522 0155a07〕）；澄觀統收經論立三義而以十淨心為能發、證光明相為所發、勝定通能所（〔T35n1735 0779a05〕）；法藏遍引《唯識》《金光明》《攝論》無性釋《十住論》，斷以「地從所發果法為名」（〔T35n1733 0323c22〕）；李通玄以「修三界業障盡」「定能發慧光」釋之（〔T36n1739 0889a12〕）。四說並存，皆古德成說，誌錄之，不判高下。十救度句之讀法，論主與澄觀亦有二軌（〔T26n1522 0154c02〕／〔T35n1735 0781b08〕），亦並錄。
七、互讀·承衍
本地為華嚴／唯識兩軸共釋之地；世親《十地經論》逐文釋之，唯識諸論以「發光地」立第三行位、以增上心住配之。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〉（本編《成唯識論》 第二五章考據）：十地名列中第三地作「發光地」〔T31n1585 0051a24〕；『明地』於全論零命中〔查無〕——玄奘系十地名一律作「發光」。其釋名之語，澄觀、法藏所引者即此（見目五、目六）。
- 攝大乘論（本編《攝大乘論》 分六考據）：地名列作「發光地」〔T31n1594 0145b22〕；『明地』零命中〔查無〕。法藏所引無性釋「靜慮名等持，無色名等至」即釋此地之定體〔T35n1733 0323c19 引〕。
- 瑜伽師地論〈本地分〉（本編《瑜伽師地論》 十二住考據）：「發光地」6 命中〔首見 T30n1579 0557c29〕；『明地』〔查無〕（容錯檢索全檔 0 命中）。澄觀引《瑜伽》四十八以增上心住配此地〔T35n1735 0779a05 引〕。
- 《解深密經》：澄觀引其文以明來意（前地持微細戒品而未圓滿等持等至與聞法總持，故說此地）〔T35n1735 0779a05 引〕。
- 華嚴宗論：本地之四禪八定、四無量、五神通，於華嚴宗判為「寄同世間」之修（澄觀「寄同世間故但得五」〔T35n1735 0787b01〕；「前三地寄同世間施戒修法」〔0779a06〕）——寄位修行之義即由此見；六相圓融、十玄無盡之綱領（《五教章》T45n1866）材在卷首緒論，名繫總目（誌錄不判）；六相之經據回鏈初地第四願〔T10n0279 0181c25〕與論釋〔T26n1522 0125a01–03〕。
八、校本定位
- 實叉 T279（底本）：第三地發光地〔T10n0279 0187a29〕起–〔0189b20〕訖。讚請六偈 0187a29 起 · 解脫月請 0187b11 · 金剛藏告 0187b13 · 十種深心 0187b14–17 · 二十句觀 0187b18 起 · 見佛智十句 0187b25 起 · 十哀愍心 0187b29 起 · 十救度句 0187c09 起 · 逆推五重 0187c16–20 · 十法行 0187c22–23 · 求法捨身·火阬 0187c23–0188a09 · 四禪四空 0188a14 起 · 四無量 0188a25 起 · 五神通 0188a28 起 · 諸禪出入不隨力受生 0188c01 · 見多佛 0188c04 起 · 不生不滅·諸縛微薄 0188c10 起 · 鍊金喻 0188c14–15 · 十三心清淨 0188c17 起 · 利行忍度偏多 0188c21 · 結名 0188c22 · 三十三天王 0188c23 · 百千三昧 0189a01 起 · 重頌 0189a07–0189b20。
- 佛馱 T278（晉譯主對校）：第三明地〔T09n0278 0551a05〕起–〔0553b18〕訖（次地科起「第四地」〔0553b19〕作邊界證）。讚請偈 0551a06 起 · 解脫月請 0551a24 · 金剛藏語 0551a26 · 十心 0551a27–0551b01 · 觀有為十句 0551b02 起 · 殊勝十心 0551b14 起 · 十救度句 0551b20 起 · 逆推 0551b27 起 · 十法行 0551c05–06 · 火阬 0551c16 起 · 四禪 0552a01 · 天眼 0552b01 · 三昧果 0552c02 · 重頌 0552c17 起 · 鍊金頌 0553b08 · 忉利王 0553b10 · 結說 0553b18。
- 《十地經論》T1522（世親·明地專釋）：卷五〔T26n1522 0153a22〕起–〔0159b07〕訖（次卷焰地開於 0159b10）。四分科 0153a26 · 牒經十心 0153b02（論釋 0153b08）· 牒經無常觀 0153b23（論釋 0153b27）· 牒經無救 0153c11（論釋 0153c15）· 牒經趣佛智 0154a02（論釋 0154a07）· 牒經殊勝十心 0154a24（論釋 0154b05）· 牒經救度句 0154b26（論釋 0154c02）· 牒經厭離深念 0154c16（論釋 0154c21）· 牒經逆推五重 0155a05（論釋 0155a10·釋地名在此段）· 牒經十法行 0155a27（論釋 0155a29）· 牒經捨財求法 0155b14（論釋 0155c06）· 牒經八定 0156a06（論釋 0156a23）· 牒經四無量 0156c17（論釋 0156c24）· 牒經五神通 0157a19（論釋 0157c02）· 牒經見多佛 0158b12（論釋 0158b23）· 牒經諸縛微薄·鍊金 0158b29（論釋 0158c20）· 牒經位果 0159a15（論釋 0159b06）。
- 澄觀《疏》T35n1735：第三發光地 0779a05 起–0788c22 前（來意·釋名合段 0779a05 · 正釋文三分 0779b21 · 正說分四分 0779c04 · 厭行分 0780a17 · 護小乘行 0780c21 · 護陜劣心 0781a13 · 決志救度 0781b08 · 方便攝行 0781c03 · 依思修行 0782b11 · 厭分 0782c14 · 八定證入 0783a15 · 四空 0785a24 · 入意 0786b23 · 厭果 0786b24 · 五神通 0787a26 · 總結自在 0788a12 · 位果 0788a23 · 攝報果·重頌科 0788c15）。《鈔》T36n1736：明地相關處首見窗 0021a18。
- 法藏《探玄記》T35n1733（六十疏）：第三明地七門 0323c10 起（釋名 0323c10–0323c28 · 來意起 0323c28）。
- 李通玄《論》T36n1739：第三發光地 0889a02 起（五門 0889a03 · 釋地名目 0889a03–0889a12）。
- 承衍論定位：成唯識論 T31n1585 十地名列 0051a24 · 攝大乘論 T31n1594 0145b22 · 瑜伽師地論 T30n1579 0557c29（成唯識論・攝大乘論『明地』皆零命中〔查無〕；瑜伽師地論『明地』亦〔查無〕·玄奘系十地名一律作『發光地』）。
- 異讀：本單元 T279 範圍〔0187a29〕–〔0189b19〕內大正校記 6 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0187a29〕第三地【大】｜無此字【宋】【元】【明】【宮】【聖】 · 〔0188a04〕阬【大】｜坑【宮】 · 〔0188b01〕跏【大】｜加【宋】【明】 · 〔0188c15〕稱【大】｜秤【宋】【元】【明】【宮】 · 〔0188c20〕譣【大】｜險【宮】 · 〔0189b07〕鍊【大】｜練【宮】。
- 原印注存目：1 條（大正原印注／CBETA 編者按語·無
<app>校異·不入上列大正校記之數）：〔0189b07＋〕西福寺本卷首缺。 - 異讀補記：夾注已於原典層剝除誌錄。
The third ground is the ground of concentration and of retaining what is heard: ten kinds of deep mind bring one into the ground, twenty clauses contemplate the conditioned as fit to be wearied of, ten kinds of pitying mind keep one from forsaking sentient beings, and a fivefold tracing back comes home to 「善巧多聞」 tr. “skillful and extensive learning” ; the proper cultivation is then the four dhyānas and the four formless attainments — the eight concentrations — with the four immeasurables and the five superknowledges as the fruit of wearying; the kṣānti-pāramitā is preeminent, and as the fruit of recompense one mostly becomes a king of the Thirty-Three. The name of the ground in the eighty-fascicle version reads 「發光」 tr. “Luminous” , while the sixty-fascicle version and the Shidi jing lun read 「明」 tr. “Bright” ; and the ground upon which that name rests — 「彼慧此中名光明，依是光明故名明地」 tr. “that wisdom is here named luminosity, and in dependence upon this luminosity it is named the Bright Ground” — lies between the sūtra and the treatise of this very ground, while Chengguan, Fazang, and Li Tongxuan each have their own track of explanation, all recorded without adjudication.
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); the third ground, Luminous = 〔T10 0187a29–0189b20〕 (the end of fascicle 35 through the earlier part of fascicle 36) |
| Chengguan, Huayan jing shu | The section on the third ground, Luminous, begins 〔T35n1735 0779a05〕 and runs to just before 〔0788c22〕; in directly explaining the text it says 「總分三分：初讚請分、二正說分、三重頌分」 tr. “in general it divides into three parts: first the part of praise and request, second the part of proper exposition, third the part of the repeated verses” 〔0779b22〕 |
| Vasubandhu, Shidi jing lun | The explanation of the Bright Ground is in fascicle five 〔T26n1522 0153a22–0159b07〕; at the head of the fascicle it establishes 「差別有四分」 tr. “the distinctions are of four parts” 〔0153a26〕 |
| Fazang, Tanxuan ji (commentary on the sixty-fascicle Avataṃsaka) | The third ground, Bright, 「亦作七門」 tr. “likewise made in seven gates” 〔T35n1733 0323c10〕; the passage explaining the name 〔0323c10–0323c28〕 |
| Li Tongxuan, Xin Huayan jing lun | The third ground, Luminous, 「作五門如前地」 tr. “made in five gates, as with the preceding grounds” 〔T36n1739 0889a03〕; the passage explaining the designation of the ground 〔0889a03–0889a12〕 |
The outline in four parts (established by Vasubandhu, taken over by Chengguan) — the whole skeleton of this ground lies in these four parts:
「論曰：依第三明地，差別有四分：一、起厭行分；二、厭行分；三、厭分；四、厭果分。起厭行者，謂十種深念心。厭行者，觀一切行無常乃至未入禪。厭者，四禪、四空三摩跋提。厭果者，四無量等淨深心應知。」 tr. “The treatise says: with respect to the third ground, the Bright, the distinctions are of four parts: first, the part of the arousing of the practice of wearying; second, the part of the practice of wearying; third, the part of wearying; fourth, the part of the fruit of wearying. The arousing of the practice of wearying means the ten kinds of deep mindful mind. The practice of wearying means contemplating all formations as impermanent, on up to not yet having entered dhyāna. Wearying means the four dhyānas and the four formless samāpattis. The fruit of wearying means the four immeasurables and the rest, the purified deep mind — thus it should be known.” 〔T26n1522 0153a26〕
Chengguan takes this over, matching it to the text of the sūtra, and explains why 「厭」 tr. “wearying” is taken as the name:
「第二正說分中，先明地行、後辨地果。前中四分：一起厭行分、二厭行分、三厭分、四厭果分。此地修禪，厭伏煩惱亦厭於禪，故名厭地，設忻大法亦為厭故。」 tr. “Within the second, the part of proper exposition, first the practices of the ground are made clear and afterward the fruits of the ground are distinguished. The former has four parts: first the part of the arousing of the practice of wearying, second the part of the practice of wearying, third the part of wearying, fourth the part of the fruit of wearying. On this ground one cultivates dhyāna, wearying of and subduing the afflictions and wearying also of dhyāna itself; hence it is named the ground of wearying, for even if one delights in the great Dharma, that too is for the sake of wearying.” 〔T35n1735 0779c04〕
The division of the six verses of the part of praise and request — Chengguan assigns the six verses that open this unit to three different speakers:
「六偈分二：前三慶前、後三請後。前中，初偈集經者序、後二偈發言讚能所說。」 tr. “The six verses divide into two: the first three celebrate what precedes, the latter three request what follows. Within the former, the first verse is the compilers’ preface, and the latter two speak out in praise of the one who expounds and of what is expounded.” 〔T35n1735 0779b23〕
「後三請後，中二：初二偈大眾請。」 tr. “The latter three request what follows, and within them two: the first two verses are the request of the great assembly.” 〔0779b29〕 「末後一偈上首請。」 tr. “The last verse is the request of the foremost one.” 〔0779c03〕
That is: the first verse is the compilers’ account of how the assembly appeared; the next two are the assembly’s praise of the one who expounded the second ground and of what was expounded; the following two are the great assembly’s request for the third ground; and the last is the request of the foremost one, the bodhisattva Vimukticandra. The difference between the two requests also has its outline:
「前偈總請三地之法，謂如彼教法相應三智之業；後偈別請十度行法，以地地通有故。」 tr. “The former verse requests in general the dharma of the third ground, that is, the deeds of the three wisdoms that accord with that teaching; the latter verse requests in particular the practice of the ten perfections, since these run through every ground alike.” 〔T35n1735 0779c01〕
The three passages of the part of the practice of wearying — Chengguan opens three below 「佛子菩薩摩訶薩住第三」 tr. “Sons of the Buddha! When a bodhisattva-mahāsattva dwells on the third”:
「一修行護煩惱行，以觀有為可厭患故。」 tr. “First, the practice of guarding against the afflictions, since one contemplates the conditioned as fit to be wearied of and dreaded.” 〔T35n1735 0780a18〕 — this is the twenty-clause contemplation;
「今初，二十句分二：初十觀無常，即知有為體性；後十觀無救者，即人彰過。」 tr. “Now the first: the twenty clauses divide into two — the first ten contemplate impermanence, which is to know the very substance of the conditioned; the latter ten contemplate the absence of any rescue, which is to display the faults by way of the person.” 〔0780a26〕
Next is the practice of guarding against the lesser vehicle (thirty clauses):
「第二護小乘行。有三十句，前十句護小心、後二十句護陜心。」 tr. “Second, the practice of guarding against the lesser vehicle. There are thirty clauses: the first ten guard against a small mind, the latter twenty guard against a narrow mind.” 〔T35n1735 0780c21〕
「別中十句，分二：前五攝功德大，即求佛菩提；後五清淨大，即求涅槃果。菩提是德，修成名攝；涅槃本有，離障稱淨。」 tr. “Within the particular, the ten clauses divide into two: the first five are the greatness of gathering in merit, which is to seek the awakening of a buddha; the latter five are the greatness of purity, which is to seek the fruit of nirvāṇa. Awakening is a virtue, accomplished by cultivation, hence called gathering in; nirvāṇa is originally present, and once obstruction is left behind it is called purity.” 〔0780c25〕
Third is the practice of gathering in by skillful means:
「第三修行方便攝行，謂修攝生方便之行。」 tr. “Third, cultivating the practice of gathering in by skillful means, that is, cultivating the practice of the means by which beings are gathered in.” 〔T35n1735 0781c03〕
The part of wearying (the wisdom of cultivation · the eight concentrations) and the part of the fruit of wearying (the four immeasurables · the five superknowledges) —
「大文第三「此菩薩得聞法」下明厭分者，前明聞思，今顯修慧，即五種方便中第四禪善巧決定觀察智也。」 tr. “The third great division, from ‘this bodhisattva, having gained the hearing of the Dharma’ onward, makes clear the part of wearying: earlier, hearing and reflection were made clear; now the wisdom of cultivation is displayed, which is the fourth among the five means, the wisdom of skillful and decisive contemplation within dhyāna.” 〔T35n1735 0782c14〕
「經文七相：一依何修、二云何修、三何處修、四何故修、五何時修、六何所修、七何為修。」 tr. “The text of the sūtra has seven aspects: first, on what basis one cultivates; second, how one cultivates; third, where one cultivates; fourth, for what reason one cultivates; fifth, when one cultivates; sixth, what one cultivates; seventh, for what end one cultivates.” 〔0782c21〕
「大文第四「佛子此菩薩心隨」下明其厭果。即前八定之所等引，故名為果。文分為三：初四無量，即行方便果；次五神通，即行功用果；三「此菩薩於諸禪」下總結自在。」 tr. “The fourth great division, from ‘Sons of the Buddha! This bodhisattva’s mind accords’ onward, makes clear the fruit of wearying. It is what the foregoing eight concentrations draw forth in equipoise, and hence is named the fruit. The text divides into three: first the four immeasurables, which are the fruit of practice as skillful means; next the five superknowledges, which are the fruit of practice as effective function; third, from ‘this bodhisattva, with respect to the several dhyānas’ onward, the general summation of mastery.” 〔T35n1735 0786b27〕
The three distinctions of the fruit of the position —
「第二位果。三果即為三別。初調柔果中三：初調柔行體、二「此菩薩於四攝」下別地行相、三「佛子是名」下結說地相。」 tr. “Second, the fruit of the position. The three fruits constitute three distinctions. Within the first, the fruit of pliancy, there are three: first the substance of the practice of pliancy; second, from ‘this bodhisattva, among the four means of gathering’ onward, the particular characteristics of practice on this ground; third, from ‘Sons of the Buddha, this is called’ onward, the concluding statement of the characteristics of the ground.” 〔T35n1735 0788a25〕
「二「菩薩住此」下攝報果。」 tr. “Second, from ‘a bodhisattva dwelling on this’ onward, the fruit of the recompense gathered in.” 〔T35n1735 0788c15〕
The outline of the eighteen repeated verses —
「十八頌分五：初一頌起厭行分。二有十二頌頌厭行分，於中初二護煩惱行、次三護小乘行、後七方便攝行。三一頌厭分及果。四三頌頌位果。五一頌結說三地竟」 tr. “The eighteen verses divide into five: first, one verse on the part of the arousing of the practice of wearying. Second, there are twelve verses on the part of the practice of wearying, among which the first two are on guarding against the afflictions, the next three on guarding against the lesser vehicle, and the last seven on gathering in by skillful means. Third, one verse on the part of wearying together with its fruit. Fourth, three verses on the fruit of the position. Fifth, one verse concluding the statement of the third ground.” 〔T35n1735 0788c18〕
II. Terminology
| Term | Sanskrit as transmitted by the ancient worthies (roman letters · pronunciation aid) | Attestation | Essential sense |
|---|---|---|---|
| the Luminous Ground | — (no transliteration transmitted; the sixty-fascicle translation and the Shidi jing lun read the Bright Ground) | this chapter: 「是名菩薩第三發光地」 tr. “this is called the bodhisattva’s third ground, the Luminous” 〔T10n0279 0188c22〕 | The third of the ten grounds; Chengguan: 「光之與明眼目殊稱，皆略無發字」 tr. “light and brightness are two names for one and the same thing, and both abbreviate by dropping the word ‘issuing forth’” 〔T35n1735 0779a11〕 |
| the ten kinds of deep mind | — | this chapter: 「當起十種深心」 tr. “he should arouse ten kinds of deep mind” 〔T10n0279 0187b14〕 | That which brings one into the third ground; the sūtra as cited in the treatise reads 「十種深念心」 tr. “ten kinds of deep mindful mind” 〔T26n1522 0153a28〕 |
| the luminosity of the wisdom of practice that is without practice and without arising | — | this chapter: 「不離無行無生行慧光」 tr. “it is not apart from the luminosity of the wisdom of practice that is without practice and without arising” 〔T10n0279 0187c18〕 | The third of the five steps traced back; the treatise explains it as 「自相同相無分別行慧」 tr. “the wisdom of practice free of discrimination as to own-characteristic and common characteristic” 〔T26n1522 0155a15〕 |
| samāpatti (as transliterated in the sūtra) | samāpatti (the transliteration is itself what was transmitted) | this chapter: 「於諸禪三昧、三摩鉢底能入能出」 tr. “with respect to the dhyānas, the samādhis, and the samāpattis he is able to enter and able to emerge” 〔T10n0279 0188c01〕 | Attainment of equipoise; Chengguan records a doubt about the rendering — see section VI |
| samāpatti (as transliterated in the treatise) | samāpatti (the transliteration is itself what was transmitted · the graphs used in the treatise) | the treatise: 「厭者，四禪、四空三摩跋提」 tr. “wearying means the four dhyānas and the four formless samāpattis” 〔T26n1522 0153a29〕 | The same as above; the transliteration in the treatise differs in its graphs from the usage of the sūtra |
| the four immeasurables | — | this chapter: 「心隨於慈，廣大無量不二」 tr. “his mind accords with kindness, vast and immeasurable and not two” 〔T10n0279 0188a25〕 | Kindness, compassion, sympathetic joy, equanimity; the treatise: 「無量有三種：一、眾生念；二、法念；三、無念」 tr. “the immeasurable is of three kinds: first, that which takes sentient beings as its object; second, that which takes dharmas as its object; third, that which takes nothing as its object” 〔T26n1522 0156c24〕 |
| nayuta | nayuta (the transliteration is itself what was transmitted) | this chapter: 「乃至見多百千億那由他佛」 tr. “on up to seeing many hundreds of thousands of koṭis of nayutas of buddhas” 〔T10n0279 0188c05〕 | The name of a great number |
| anuttarā samyaksaṃbodhi | anuttarā samyaksaṃbodhi (the transliteration is itself what was transmitted) | this chapter: 「迴向阿耨多羅三藐三菩提」 tr. “he dedicates and directs them toward unsurpassed perfect awakening” 〔T10n0279 0188c09〕 | Unsurpassed perfect awakening |
| Avīci | avīci (the transliteration is itself what was transmitted) | the repeated verses: 「其間所有阿鼻苦」 tr. “all the sufferings of Avīci in between” 〔T10n0279 0189b02〕 | The hell of unremitting torment; the utmost suffering that can be borne for the sake of the Dharma |
| the mind free of crooked partiality | — | this chapter: 「無譣詖心皆轉清淨」 tr. “the mind free of crooked partiality — all of these turn pure” 〔T10n0279 0188c20〕 | The last clause of the thirteen minds that turn pure; the corresponding place in the sūtra as cited in the treatise reads 「不稠林心」 tr. “the mind free of dense thickets” 〔T26n1522 0158c16〕 |
III. Similes and Rhetoric
(1) The simile of refining true gold — 「佛子！譬如真金善巧鍊治，稱兩不減，轉更明淨。菩薩亦復如是」 tr. “Sons of the Buddha! It is like true gold skillfully refined: its weight is not diminished, and it turns ever brighter and purer. So it is with the bodhisattva” 〔T10n0279 0188c14〕:
- The vehicle of the simile: a good craftsman refines true gold, and the weight is not lessened while the color is doubly improved.
- What it figures: one who dwells on this ground cuts off wrong craving, wrong anger, and wrong delusion, and his roots of goodness turn ever brighter and purer.
- The meaning shown: the cutting off of delusion is not a diminishing but a removal of what is mixed in, so that the substance itself turns brighter — of one family with the simile of ‘the goldsmith refining gold’ on the first ground, but at a further stage of the firing (the first ground stresses 「調柔成就，隨意堪用」 tr. “it becomes pliant and accomplished, fit for use as one wishes”, while this ground stresses 「稱兩不減」 tr. “its weight is not diminished”).
- The corresponding place in the sūtra as cited in the treatise: 「諸佛子！譬如本真金，巧師鍊治秤兩等住，轉更精好光明倍勝。」 tr. “Sons of the Buddha! It is like genuine true gold: a skilled craftsman refines it, its weight remains equal, and it turns finer still, its brightness doubly surpassing.” 〔T26n1522 0158c07〕; the repeated verses of the sixty-fascicle version read 「猶如成鍊金，調和得其所」 tr. “like gold brought to completion by refining, harmonized and rightly placed” 〔T09n0278 0553b08〕.
(2) The simile of entering the great pit of fire — 「我有一句佛所說法，能淨菩薩行。汝今若能入大火阬，受極大苦，當以相與。」 tr. “I have one phrase of Dharma spoken by a buddha, able to purify the practice of a bodhisattva. If you can now enter a great pit of fire and undergo the utmost suffering, I will give it to you.” 〔T10n0279 0188a03〕:
- The vehicle of the simile: a great fire filling the three-thousandfold great-thousand world-system, and casting oneself down into it from atop the Brahmā heaven.
- What it figures: seeking one phrase of Dharma able to purify the practice of a bodhisattva.
- The meaning shown: a way of weighing the price of the Dharma — 「況小火阬而不能入」 tr. “how much less could I fail to enter a small pit of fire”, and the repeated verses press it further still: 「從初發意至得佛，其間所有阿鼻苦，為聞法故皆能受」 tr. “from the first arousing of the intention until the attaining of buddhahood, all the sufferings of Avīci in between can be borne for the sake of hearing the Dharma”.
(3) The simile of the fierce fire blazing — 「貪、恚、癡火熾然不息」 tr. “the fires of craving, anger, and delusion blaze without ceasing” 〔T10n0279 0187b22〕; the repeated verses: 「三毒猛火恒熾然，無始時來不休息」 tr. “the fierce fire of the three poisons blazes constantly, and from beginningless time it has never rested”:
- The meaning shown: the afflictions are not an occasional illness but a burning that has never stopped since the beginningless past — this is why wearying arises.
(4) The simile of the unreality of an illusion — 「眾患所纏，日夜增長，如幻不實」 tr. “bound about by a host of troubles, growing day and night, unreal as an illusion” 〔T10n0279 0187b23〕:
- The meaning shown: the marks of suffering in the conditioned blaze fiercely while their substance is without reality — the pivot on which wearying keeps from falling into the view of annihilation.
(5) The similes of the prison and the dense thicket — 「見諸眾生諸有牢獄之所禁閉」 tr. “he sees sentient beings shut up in the prison of the several kinds of existence”, 「見諸眾生煩惱稠林恒所覆障」 tr. “he sees sentient beings constantly covered and obstructed by the dense thicket of the afflictions” 〔T10n0279 0187c03〕:
- The meaning shown: the three kinds of existence as a prison (the fruit that is suffering) and the afflictions as a thicket (the cause that is origination) — the two aspects of 「有求眾生」 tr. “beings who seek existence” among the ten pitying minds.
(6) The similes of the flying bird and the great cloud (in the passage on the superknowledges) — 「於虛空中跏趺而去，同於飛鳥」 tr. “he goes cross-legged through empty space, like a bird in flight”, 「復雨於水，猶如大雲」 tr. “and he rains down water, like a great cloud” 〔T10n0279 0188b03〕:
- The meaning shown: the aspect of mastery in the superknowledge of spiritual powers; Chengguan: 「妙用難測曰神，自在無擁曰通。」 tr. “wondrous function hard to fathom is called spiritual; mastery without hindrance is called penetration.” 〔T35n1735 0787a28〕
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 third ground, Bright 〔T09n0278 0551a05–0553b18〕) · the sūtra text as cited in Vasubandhu’s Shidi jing lun T1522 (the separately circulating text of the Sūtra of the Ten Grounds; fascicle five, the Bright Ground).
Sentence 1 · The ten kinds of deep mind by which one enters the ground
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | He should arouse ten kinds of deep mind. What are the ten? They are: the pure mind, the abiding mind, the mind that wearies and relinquishes, the mind free of craving, the non-retrogressing mind, the firm mind, the bright and flourishing mind, the valiant mind, the vast mind, the great mind | T10n0279 0187b14–17 |
| Buddhabhadra T278 | He should take up ten kinds of deep mind. What are the ten? First, the purified mind; second, the keen and sharp mind; third, the mind that wearies; fourth, the mind free of desire; fifth, the non-retrogressing mind; sixth, the firm mind; seventh, the bright and flourishing mind; eighth, the mind that is never satisfied; ninth, the surpassing mind; tenth, the great mind | T09n0278 0551a27–0551b01 |
| The Shidi jing lun, citing the sūtra | He should arouse ten kinds of deep mindful mind. What are the ten? First, the purified mind; second, the unmoving mind; third, the mind that wearies; fourth, the mind free of desire; fifth, the non-retrogressing mind; sixth, the firm mind; seventh, the bright and flourishing mind; eighth, the rich and generous mind; ninth, the glad mind; tenth, the great mind | T26n1522 0153b03 |
Where the variants lie: (a) The second mind stands three ways in the three witnesses — the 80 has 「安住心」 tr. “the abiding mind”, the 60 has 「猛利心」 tr. “the keen and sharp mind”, and the sūtra as cited in the treatise has 「不動心」 tr. “the unmoving mind”. (b) The eighth mind: the 80 has 「勇猛心」 tr. “the valiant mind”, the 60 has 「無足心」 tr. “the mind that is never satisfied”, the sūtra as cited in the treatise has 「淳厚心」 tr. “the rich and generous mind”. (c) The ninth mind: the 80 has 「廣心」 tr. “the vast mind”, the 60 has 「勝心」 tr. “the surpassing mind”, the sūtra as cited in the treatise has 「快心」 tr. “the glad mind”. (d) The 80 has 「深心」 tr. “deep mind”, the 60 likewise has 「深心」 tr. “deep mind” but phrases the verb as 「當以」 tr. “he should take up”, and the sūtra as cited in the treatise has 「深念心」 tr. “deep mindful mind”; Chengguan records this difference, saying 「標起云十種深心，論經云深念心，則異前二地單云深心，謂更以十心念前十深心故」 tr. “the heading says ten kinds of deep mind, while the sūtra as cited in the treatise says deep mindful mind, which differs from the two preceding grounds, where deep mind alone is said — that is, one further takes the ten minds and is mindful of the ten deep minds that came before” 〔T35n1735 0779c13〕. The three witnesses are recorded side by side, without adjudicating which to adopt.
Sentence 2 · Contemplating the true character of all conditioned dharmas (the first ten clauses, the contemplation of impermanence)
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | He contemplates the true character of all conditioned dharmas, namely: impermanent, suffering, impure, not secure, subject to decay, not long abiding, arising and ceasing in an instant; not born from the prior limit, not going toward the later limit, not abiding in the present | T10n0279 0187b18–20 |
| Buddhabhadra T278 | He is able to contemplate the true character of all conditioned dharmas, namely: impermanent, suffering, without self, impure, not long enduring and subject to decay, of a character not to be trusted, neither arising nor ceasing, not coming from the prior limit, not going on to the later limit, not abiding in the present | T09n0278 0551b02–05 |
| The Shidi jing lun, citing the sūtra | He rightly contemplates conditioned dharmas: all formations are impermanent, suffering, impure, impermanent and subject to decay, not long abiding, arising and ceasing thought after thought, not coming from the prior limit, not going on to the later limit, not abiding in the present | T26n1522 0153b23 |
Where the variants lie: (a) The 60 has the three items 「無我」 tr. “without self”, 「不可信相」 tr. “of a character not to be trusted”, and 「不生不滅」 tr. “neither arising nor ceasing”, which the 80 and the sūtra as cited in the treatise lack; the 80 has 「不安隱」 tr. “not secure”, which the 60 and the sūtra as cited in the treatise lack. (b) The 80 has 「剎那生滅」 tr. “arising and ceasing in an instant”, the sūtra as cited in the treatise has 「念念生滅」 tr. “arising and ceasing thought after thought”, and the 60 has 「不生不滅」 tr. “neither arising nor ceasing” (its position in the sequence differing as well). (c) The treatise explains the general import of these ten clauses, saying 「是中命行不住故，總明無常觀」 tr. “herein, because the formations of life do not abide, impermanence is set forth in general as the contemplation” 〔T26n1522 0153b27〕. The three witnesses differ among themselves in how the clauses are expanded and compressed; all are recorded, without adjudication.
Sentence 3 · The ten kinds of pitying mind
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Then toward all sentient beings he gives rise to ten kinds of pitying mind | T10n0279 0187b28–c01 |
| Buddhabhadra T278 | Toward all sentient beings he gives rise in turn to ten surpassing minds | T09n0278 0551b14–15 |
| The Shidi jing lun, citing the sūtra | Further, toward all sentient beings he gives rise in turn to ten surpassing minds | T26n1522 0154a25 |
Where the variants lie: the 80 has 「哀愍心」 tr. “pitying mind”, while the 60 and the sūtra as cited in the treatise both have 「殊勝十心」 tr. “ten surpassing minds”; the treatise, explaining the first clause, says 「是中無救者，以孤獨故。孤獨無救有九種」 tr. “herein, that they are without rescue is because they are orphaned and solitary. Being orphaned and solitary and without rescue is of nine kinds” 〔T26n1522 0154b05〕 — an arrangement of one general and nine particular, whereas the 80 sets out all ten clauses in parallel, each as 「生哀愍心」 tr. “he gives rise to a pitying mind”. Chengguan, following the treatise, explains “orphaned and solitary” thus: 「少而無父曰孤，老而無子曰獨」 tr. “to be young and fatherless is called orphaned; to be old and childless is called solitary” 〔T35n1735 0781a19〕.
Sentence 4 · The fivefold tracing back (coming home to extensive learning)
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | To deliver sentient beings and cause them to dwell in nirvāṇa is not apart from unobstructed wisdom of liberation; unobstructed wisdom of liberation is not apart from the true awakening to all dharmas; the true awakening to all dharmas is not apart from the luminosity of the wisdom of practice that is without practice and without arising; the luminosity of the wisdom of practice that is without practice and without arising is not apart from the wisdom of skillful and decisive contemplation within dhyāna; the wisdom of skillful and decisive contemplation within dhyāna is not apart from skillful and extensive learning | T10n0279 0187c16–19 |
| Buddhabhadra T278 | At that moment he knows that one who dwells within unobstructed wisdom of liberation may thereupon gain this; and this unobstructed wisdom of liberation is not apart from the wisdom that penetrates all dharmas as they truly are, the wisdom of practice that is without practice; and this brightness of wisdom — whence is it gained? It should be known that it is not apart from the decisive wisdom of extensive learning | T09n0278 0551b27–0551c02 |
| The Shidi jing lun, citing the sūtra | It is not apart from the place of unobstructed wisdom of liberation. That place of unobstructed wisdom of liberation is not apart from the true awakening to all dharmas. That true awakening to all dharmas is not apart from the wisdom of practice that is without practice and without arising. Such luminosity of wisdom is not apart from the decisive contemplation of wisdom that is dhyāna as skillful means. That decisive contemplation of wisdom that is dhyāna as skillful means is not apart from the skillful means of the wisdom of hearing | T26n1522 0155a05 |
Where the variants lie: (a) The 80 has 「無障礙解脫智」 tr. “unobstructed wisdom of liberation”, the 60 has 「無礙解脫智慧」 tr. “unhindered wisdom of liberation”, and the sūtra as cited in the treatise has 「無障礙解脫智處」 tr. “the place of unobstructed wisdom of liberation” (the treatise text carrying one further graph, 「處」 tr. “place”). (b) The last of the five steps: the 80 has 「善巧多聞」 tr. “skillful and extensive learning”, the 60 has 「多聞決定智慧」 tr. “the decisive wisdom of extensive learning”, and the sūtra as cited in the treatise has 「聞慧方便」 tr. “the skillful means of the wisdom of hearing”. (c) After the five steps the 60 has a further question and answer of its own, 「一切佛法以何為本？不離聞法為本」 tr. “what is the root of all the Buddha’s teachings? It is not apart from taking the hearing of the Dharma as the root” 〔T09n0278 0551c02–03〕, which the 80 and the sūtra as cited in the treatise lack. (d) The ground upon which the name of this ground rests lies precisely in the treatise’s explanation of this passage: 「如是智慧光明不離禪方便決定智慧觀者，彼慧此中名光明，依是光明故名明地。」 tr. “As for ‘such luminosity of wisdom is not apart from the decisive contemplation of wisdom that is dhyāna as skillful means’ — that wisdom is here named luminosity, and in dependence upon this luminosity it is named the Bright Ground.” 〔T26n1522 0155a16〕
Sentence 5 · The ten practices of the Dharma (the ten clauses on seeking the Dharma)
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Day and night he wishes only to hear the Dharma, delight in the Dharma, take joy in the Dharma, rely on the Dharma, follow the Dharma, understand the Dharma, comply with the Dharma, arrive at the Dharma, abide in the Dharma, practice the Dharma | T10n0279 0187c21–22 |
| Buddhabhadra T278 | To delight in the Dharma, love the Dharma, rely on the Dharma, comply with the Dharma, fulfill the Dharma, discern the Dharma, bring the Dharma to its end, take refuge in the Dharma, rescue by the Dharma, practice in accord with the Dharma | T09n0278 0551c05–06 |
| The Shidi jing lun, citing the sūtra | Day and night he constantly seeks: to hear the Dharma, delight in the Dharma, take joy in the Dharma, rely on the Dharma, follow the Dharma, benefit by the Dharma, reflect on the Dharma, bring the Dharma to its end, take refuge in the Dharma, practice in accord with the Dharma | T26n1522 0155a28 |
Where the variants lie: the three witnesses differ among themselves in the order and the wording of the ten items (the 80 has 「解法、順法、到法、住法」 tr. “understanding the Dharma, complying with the Dharma, arriving at the Dharma, abiding in the Dharma”, the 60 has 「滿法、辯法、究竟法、歸法、救法」 tr. “fulfilling the Dharma, discerning the Dharma, bringing the Dharma to its end, taking refuge in the Dharma, rescuing by the Dharma”, and the sūtra as cited in the treatise has 「益法、思法、究竟法、歸依法」 tr. “benefiting by the Dharma, reflecting on the Dharma, bringing the Dharma to its end, taking refuge in the Dharma”). Chengguan, following the treatise, matches the clauses one by one: 「聞法者，無慢心故。二喜法者，無妬心故。三樂法者，無折伏他心問義故。此三約聽聞時。」 tr. “To hear the Dharma is because there is no mind of conceit. Second, to delight in the Dharma is because there is no mind of envy. Third, to take joy in the Dharma is because one does not inquire into the meaning with a mind bent on subduing others. These three are taken with respect to the time of listening.” 〔T35n1735 0782b15〕; and for the last three, 「八到法者，依定修行到究竟故。九住出世間智故。十順佛解脫行故。」 tr. “Eighth, to arrive at the Dharma is because, relying on concentration, one cultivates and arrives at the ultimate. Ninth, abiding, because he abides in world-transcending wisdom. Tenth, complying, because he accords with the Buddha’s practice of liberation.” 〔0782b21〕
Sentence 6 · The name of the heavenly king of the fruit of recompense
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 (prose) | A bodhisattva dwelling on this ground mostly becomes a king of the Thirty-Three, able by skillful means to cause sentient beings to relinquish craving and desire | T10n0279 0188c23–24 |
| Śikṣānanda T279 (repeated verses) | Dwelling here he mostly becomes the king of Trāyastriṃśa, teaching and guiding measureless multitudes of gods | T10n0279 0189b08 |
| Buddhabhadra T278 | He mostly becomes the king of Trāyastriṃśa, with mastery transforming lust | T09n0278 0553b10 |
| The Shidi jing lun, citing the sūtra | He mostly becomes the heavenly king of Trāyastriṃśa, gaining mastery in the Dharma, able to remove from sentient beings the defilements of craving, desire, and the other afflictions | T26n1522 0159a15 |
Where the variants lie: the prose of the 80 has 「三十三天王」 tr. “a king of the Thirty-Three”, while its own repeated verses have 「忉利王」 tr. “the king of Trāyastriṃśa”, and the 60 and the sūtra as cited in the treatise both have 「忉利」 tr. “Trāyastriṃśa” — two names for one and the same heaven (the sense identical, the rendering differing), and the two forms stand side by side within the base text itself, in prose and in verse; this is recorded without emendation.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
(1) The scriptural ground of the name — 「依是光明故名明地」 tr. “in dependence upon this luminosity it is named the Bright Ground”: the name of this ground is taken not from any light that is a phenomenal mark but from the luminosity of the wisdom that is 「無行無生行慧」 tr. “the wisdom of practice that is without practice and without arising”. The treatise explains this of itself at the place of the fivefold tracing back:
「如是智慧光明不離禪方便決定智慧觀者，彼慧此中名光明，依是光明故名明地。」 tr. “As for ‘such luminosity of wisdom is not apart from the decisive contemplation of wisdom that is dhyāna as skillful means’ — that wisdom is here named luminosity, and in dependence upon this luminosity it is named the Bright Ground.” 〔T26n1522 0155a16〕
「彼禪方便者，得勝進禪故。決定者，於他決定故。智慧觀者，自智慧觀故。」 tr. “‘That dhyāna as skillful means’ is because one gains the dhyāna of advancing excellence. ‘Decisive’ is because one is decisive with regard to others. ‘Contemplation of wisdom’ is because it is one’s own wisdom that contemplates.” 〔0155a20〕
Chengguan cites this to establish his third sense: 「故下論云「彼無生慧，此名光明。依此光明，故名明地。」此約地滿釋。」 tr. “Therefore the treatise below says, ‘that wisdom of non-arising is here named luminosity; in dependence upon this luminosity it is named the Bright Ground.’ This explains it with respect to the fullness of the ground.” 〔T35n1735 0779a25〕
(2) Concentration and the retention of what is heard, both together as the substance of the ground — Chengguan gathers up sūtra and treatise together and establishes three senses in explaining 「發光」 tr. “Luminous”:
「今統收下經及諸經論，總有三義立發光名：一以初住地十種淨心為能發，勝定聞持為所發光，以安住地竟方始聞法修得定故。」 tr. “Now gathering up the sūtra below together with the sūtras and treatises, there are in general three senses in which the name Luminous is established. First, the ten purified minds by which one first dwells on the ground are that which issues forth, while surpassing concentration and the retention of what is heard are the light that is issued forth — for it is only after abiding on the ground is complete that one begins to hear the Dharma and cultivates and gains concentration.” 〔T35n1735 0779a13〕
「二以聞持為能發、勝定為所發，以聞法竟靜處修行方發定故。」 tr. “Second, the retention of what is heard is that which issues forth and surpassing concentration is what is issued forth — for it is only after hearing the Dharma is complete and one cultivates in a quiet place that concentration is issued forth.” 〔0779a21〕
「三以勝定總持並為能發，彼四地證光明相以為所發」 tr. “Third, surpassing concentration and retention together are that which issues forth, while the mark of luminosity realized on the fourth ground is what is issued forth” 〔0779a23〕
And he judges in sum where the practice and fruit of this ground lie: 「其所成行，亦唯禪及求法。其所得果，亦法及禪。」 tr. “The practice it accomplishes is likewise only dhyāna and the seeking of the Dharma. The fruit it obtains is likewise Dharma and dhyāna.” 〔T35n1735 0779b18〕 — the two great blocks in the text of this ground (giving up the body to seek the Dharma; the eight concentrations and the superknowledges) are precisely these two matters.
(3) Wearying without extinguishing — the difference between the bodhisattva’s concentration and that of the ordinary person and the lesser vehicle: after the eight concentrations the sūtra concludes, 「但隨順法故，行而無所樂著」 tr. “but because he accords with the Dharma, he practices without taking delight or attaching” 〔T10n0279 0188a23〕. Chengguan explains this clause as the 「入意」 tr. “intent in entering”:
「第三入意，但順化眾生法，不同凡小有愛味等，如前已釋。」 tr. “Third, the intent in entering: it is only to accord with the dharma of transforming sentient beings, unlike the ordinary person and the lesser vehicle who have relish and the rest, as was explained before.” 〔T35n1735 0786b23〕
The treatise for its part explains the reason for entering concentration by way of five kinds of sentient beings: 「以何義故，入禪無色無量神通？為五種眾生故。一、為禪樂憍慢眾生故，入諸禪。」 tr. “For what reason does he enter the dhyānas, the formless attainments, the immeasurables, and the superknowledges? For the sake of five kinds of sentient beings. First, for the sake of sentient beings conceited about the bliss of dhyāna, he enters the dhyānas.” 〔T26n1522 0156a23〕 Chengguan further sets three classes over against one another: 「凡夫味定三界輪迴，二乘上升多皆趣滅，菩薩因定發生慈悲，廣利有情成菩薩性。」 tr. “Ordinary persons relish concentration and revolve in the three realms; those of the two vehicles ascend and for the most part head toward extinction; the bodhisattva, by reason of concentration, gives rise to kindness and compassion, benefits sentient beings widely, and perfects the nature of a bodhisattva.” 〔T35n1735 0786b28〕
(4) Neither arising nor ceasing is the contemplation of the nature of dharmas — the sūtra has 「此菩薩觀一切法，不生不滅，因緣而有」 tr. “this bodhisattva contemplates all dharmas as neither arising nor ceasing, existing through causes and conditions” 〔T10n0279 0188c10〕, and the treatise explains its sense of increase and decrease:
「一切法不生不滅者，於清淨法中不見增、於煩惱妄想中不見減，因緣集生故。」 tr. “That all dharmas neither arise nor cease means that in the pure dharmas one sees no increase and in the afflictions and deluded imaginings one sees no decrease, since they arise from the gathering of causes and conditions.” 〔T26n1522 0158b23〕
Chengguan takes this over: 「言觀一切法不生不滅者，即法性觀。」 tr. “To say that he contemplates all dharmas as neither arising nor ceasing is precisely the contemplation of the nature of dharmas.” 〔T35n1735 0788a29〕
(5) The consciousness-only bridge (the third ground = the abiding of the higher mind · the cutting off of the obstruction of dullness · the realization of the suchness of surpassing outflow) — Chengguan, in the very passage explaining the name, matches this ground to the positions of practice of the consciousness-only line:
「故《瑜伽》四十八云「由聞行正法，光明等持，光明之所顯示故，名發光地。由內心淨，能發光明，是故說名增上心住。」」 tr. “Therefore fascicle forty-eight of the Yogācārabhūmi says: ‘because of hearing and practicing the right Dharma, the luminous equipoise, and what the luminosity displays, it is named the Luminous Ground; because the inner mind is pure and able to issue forth luminosity, it is therefore called the abiding of the higher mind.’” 〔T35n1735 0779a17〕
「《唯識》名闇鈍障，謂所知障中俱生一分，令聞思修法忘失。」 tr. “The Cheng weishi lun names it the obstruction of dullness, that is, the innate portion within the obstruction to the knowable, which causes the dharmas of hearing, reflection, and cultivation to be forgotten and lost.” 〔0779b07〕
「由斯三地說斷二愚及彼麁重：一欲貪愚，此障勝定及彼修慧；二圓滿陀羅尼愚，此障聞思慧，及障彼圓滿陀羅尼故。」 tr. “Hence on the third ground the cutting off of two follies and their coarse heaviness is spoken of: first, the folly of craving for desire, which obstructs surpassing concentration and the wisdom of cultivation; second, the folly regarding the perfecting of the dhāraṇī, which obstructs the wisdom of hearing and reflection, and which obstructs the perfecting of that dhāraṇī.” 〔0779b10〕
「若約所證，唯就總持名證勝流真如。」 tr. “If taken with respect to what is realized, it is solely with regard to retention that it is named the realization of the suchness of surpassing outflow.” 〔0779b12〕
For the direct back-links of these sources, see rubric VII.
VI. Divergent Interpretations of the Commentators (the ancient worthies · with their lineages marked)
Chengguan, Huayan jing shu T35n1735 · Yanyi chao T36n1736 (a phrase-by-phrase commentary on the eighty-fascicle Avataṃsaka · the principal commentary)
The reason for its coming: 「第三發光地。所以來者，前戒此定，義次第故。」 tr. “The third ground, Luminous. As for the reason for its coming: the preceding was discipline and this is concentration, and such is the order of the meaning.” 〔T35n1735 0779a05〕 He further cites the Saṃdhinirmocana in evidence:
「又前三地寄同世間施戒修法，前二施戒竟，今此顯修，故《深密》云「前位能持微細戒品，未得圓滿世間等持等至，及圓滿聞法總持，為令得此，因說此地令勤修學。」此則具前二意。」 tr. “Further, the first three grounds are lodged in common with the worldly dharmas of giving, discipline, and cultivation; the first two, giving and discipline, being finished, the present one displays cultivation. Therefore the Saṃdhinirmocana says: ‘in the preceding position one is able to uphold the subtle categories of discipline, but has not yet gained the perfecting of the worldly equipoises and attainments, nor the perfecting of the retention of the Dharma heard; in order that these be gained, this ground is set forth so that one may cultivate diligently.’ This then comprises both of the foregoing senses.” 〔T35n1735 0779a07〕
A general record of the alternative names:
「言發光者，《智論》四十九名為光地，本論及《金光明》、《十住婆沙》等皆名明地，光之與明眼目殊稱，皆略無發字。《仁王》名明慧，慧亦是明，義旨皆同。」 tr. “As to the word Luminous: fascicle forty-nine of the Dazhidu lun names it the Ground of Light; the root treatise, the Suvarṇaprabhāsa, the Daśabhūmika-vibhāṣā and the rest all name it the Bright Ground — light and brightness are two names for one and the same thing, and both abbreviate by dropping the word ‘issuing forth’. The Renwang names it Bright Wisdom, and wisdom too is brightness; the import of the meaning is the same throughout.” 〔T35n1735 0779a10〕
The assignment of the ten pitying minds to three classes: Chengguan reads the ten clauses as one general and nine particular, and matches them to three kinds of sentient beings — 「初二依欲求眾生」 tr. “the first two are with respect to beings who seek desire”, 「次三依有求眾生」 tr. “the next three are with respect to beings who seek existence”, 「後四依梵行求眾生行」 tr. “the last four are with respect to the conduct of beings who seek the holy life” 〔T35n1735 0781b01〕; and he brings out yet another reading:
「又上總別十句，亦可通為五對：一無親無財、二有惑有苦、三有障無治、四闕因失緣、五順流背滅。」 tr. “Further, the ten clauses above, general and particular, may also be run together as five pairs: first, without kin and without goods; second, having delusion and having suffering; third, having obstruction and without remedy; fourth, lacking the cause and losing the condition; fifth, following the current and turning one’s back on extinction.” 〔T35n1735 0781b06〕
Two readings of the ten clauses of deliverance: Chengguan first states the treatise’s intent, 「初三何處救度？謂三道中，一脫業結、二淨惑染、三度苦果」 tr. “the first three: where does the deliverance take place? Within the three paths — first, release from the bonds of karma; second, purification of the defilement of delusion; third, deliverance from the fruit that is suffering” 〔T35n1735 0781b10〕; then he brings out a reading of his own, matching the clauses one by one against the ten pitying minds that precede, and at the end records his words of choice:
「論非無理，未若此順經文。」 tr. “The treatise is not without its reason, yet it is not so well suited to the text of the sūtra as this.” 〔T35n1735 0781c03〕
A doubt about the rendering of samāpatti:
「三摩鉢底者，論云五神通，此應譯者之誤，合云三摩呬多，以此云等引，五通即所引故。三摩鉢底，此云等至，非神通故。」 tr. “As for samāpatti: the treatise speaks of the five superknowledges here, and this must be the translator’s error — it ought to read samāhita, since this means equipoise that draws forth, and the five superknowledges are precisely what is drawn forth. Samāpatti means attainment of equipoise, and is not the superknowledges.” 〔T35n1735 0788a15〕
The substance and the order of the five superknowledges:
「文中有五：一神境、二天耳、三他心、四宿住、五天眼，寄同世間故但得五。」 tr. “In the text there are five: first spiritual bases, second the divine ear, third the minds of others, fourth former abodes, fifth the divine eye — because they are lodged in common with the world, only five are obtained.” 〔T35n1735 0787a29〕
「若語其體，通是慧數，別則前四是智、後一是見。」 tr. “If one speaks of their substance, in general they are all of the class of wisdom; in particular, the first four are knowledge and the last is vision.” 〔0787b04〕 「今約利他三業，故天眼居末。」 tr. “Here it is taken with respect to the three kinds of action that benefit others, and hence the divine eye stands last.” 〔0787b08〕
Fazang, Tanxuan ji T35n1733 (commentary on the sixty-fascicle version · the deep well of judgments and explanations)
Fazang opens seven gates in explaining this ground, and in the gate that explains the name he gathers up the sayings of the treatises throughout:
「第三明地中亦作七門。初釋名者，《唯識》第九云「成就勝定大法總持，能發無邊妙慧光故，名發光地。」解云：由得勝定發修慧光，由得總持發聞慧光。」 tr. “In the third ground, the Bright, seven gates are likewise made. First, the explanation of the name: fascicle nine of the Cheng weishi lun says, ‘because he perfects surpassing concentration and the retention of the great Dharma, and is able to issue forth boundless light of wondrous wisdom, it is named the Luminous Ground.’ Explanation: by gaining surpassing concentration he issues forth the light of the wisdom of cultivation; by gaining retention he issues forth the light of the wisdom of hearing.” 〔T35n1733 0323c10〕
「《金光明經》云「無量智慧光明三昧不可傾動、無能摧伏，聞持陀羅尼為作本，故名明地。」」 tr. “The Suvarṇaprabhāsa says: ‘the samādhi of the light of measureless wisdom cannot be overturned and cannot be crushed, and the dhāraṇī of retaining what is heard is made its root; hence it is named the Bright Ground.’” 〔T35n1733 0323c13〕
「無性釋云「靜慮名等持，無色名等至。或等持者，心一境相。等至，正受現前。大法光明所依止者，於大乘教得智光明，此地是彼所依因故，名為發光。」解云：地從所發果法為名。」 tr. “Asvabhāva’s explanation says: ‘the meditations are called equipoise-holding, the formless are called attainment of equipoise. Or else, equipoise-holding is the mark of the mind on a single object; attainment of equipoise is the right reception present before one. As for that upon which the light of the great Dharma rests: in the teaching of the great vehicle one gains the light of knowledge, and this ground is the cause upon which that rests, hence it is called Luminous.’ Explanation: the ground is named from the fruit-dharma that is issued forth.” 〔T35n1733 0323c19〕
「《十住論》云「廣博多學，為眾說法，能作照明，故名明地。」《仁王經》名明慧地。」 tr. “The Daśabhūmika-vibhāṣā says: ‘broadly and extensively learned, expounding the Dharma for the multitude, he is able to make illumination; hence it is named the Bright Ground.’ The Renwang jing names it the Ground of Bright Wisdom.” 〔T35n1733 0323c26〕
Li Tongxuan, Xin Huayan jing lun T36n1739 (a different track of symbolic reading)
Tongxuan does not establish the name from what issues forth and what is issued forth, but speaks directly from the exhaustion of the obstructions in 「達色無色界」 tr. “penetrating the realms of form and formlessness”:
「一釋地名目者，何故名為發光地？明此地修色無色界八禪定，善達色無色界。世間禪體識相對治，明達三界障惑分。明益令智慧明淨故，故名發光地。」 tr. “First, explaining the designation of the ground: why is it named the Luminous Ground? It makes clear that on this ground one cultivates the eight concentrations of the realms of form and formlessness and penetrates those realms well. The substance of worldly dhyāna is the counteragent to the marks of consciousness, and one clearly penetrates the portion of obstruction and delusion belonging to the three realms. Because the brightening benefits one and makes wisdom bright and pure, it is named the Luminous Ground.” 〔T36n1739 0889a03〕
「若但修治欲界煩惱，不修八定達色無色界，由有上二界障在，不名發光。為此地修三界業障盡故，故名發光地，以定能發慧光故。」 tr. “If one only cultivated away the afflictions of the realm of desire and did not cultivate the eight concentrations so as to penetrate the realms of form and formlessness, then, the obstructions of the two higher realms still being present, it would not be named Luminous. Because on this ground the obstructions of karma in the three realms are cultivated to exhaustion, it is named the Luminous Ground — for concentration is able to issue forth the light of wisdom.” 〔T36n1739 0889a09〕
Recorded without adjudication
For one and the same name, 「發光／明」 tr. “Luminous / Bright”, the four masters establish their grounds differently. Vasubandhu’s Shidi jing lun ties it to the luminosity of the wisdom that is 「無行無生行慧」 tr. “the wisdom of practice that is without practice and without arising” (〔T26n1522 0155a07〕); Chengguan gathers up sūtra and treatises and establishes three senses, taking the ten purified minds as that which issues forth, the realized mark of luminosity as what is issued forth, and surpassing concentration as running through both (〔T35n1735 0779a05〕); Fazang cites throughout the Cheng weishi lun, the Suvarṇaprabhāsa, Asvabhāva’s explanation of the Mahāyānasaṃgraha, and the Daśabhūmika-vibhāṣā, and decides with 「地從所發果法為名」 tr. “the ground is named from the fruit-dharma that is issued forth” (〔T35n1733 0323c22〕); Li Tongxuan explains it by 「修三界業障盡」 tr. “cultivating the obstructions of karma in the three realms to exhaustion” and 「定能發慧光」 tr. “concentration is able to issue forth the light of wisdom” (〔T36n1739 0889a12〕). The four sayings stand side by side, all of them settled sayings of the ancient worthies; they are recorded, and no judgment is passed as to higher or lower. As for the reading of the ten clauses of deliverance, the master of the treatise and Chengguan likewise have two tracks (〔T26n1522 0154c02〕 / 〔T35n1735 0781b08〕), and these too are recorded side by side.
VII. Cross-Reading and Lineage
This ground is one explained in common by the two lines, Huayan and consciousness-only: Vasubandhu’s Shidi jing lun explains it phrase by phrase, and the treatises of the consciousness-only line establish 「發光地」 tr. “the Luminous Ground” as the third position of practice and match it with the abiding of the higher mind. The links of lineage are all direct back-links to sources already fixed in the apparatus of this collection (no new investigation; the earlier findings are cited and rechecked):
- The Cheng weishi lun, on the position of cultivation (the apparatus of chapter 25 of the Cheng weishi lun in this collection): in the list of the ten ground-names the third ground reads 「發光地」 tr. “the Luminous Ground” 〔T31n1585 0051a24〕; ‘the Bright Ground’ has zero occurrences in the whole treatise 〔not found〕 — in the Xuanzang line the ground-name uniformly reads 「發光」 tr. “Luminous”. The words explaining the name, which Chengguan and Fazang cite, are precisely these (see rubrics V and VI).
- The Mahāyānasaṃgraha (the apparatus of part six of the Mahāyānasaṃgraha in this collection): the list of ground-names reads 「發光地」 tr. “the Luminous Ground” 〔T31n1594 0145b22〕; ‘the Bright Ground’ has zero occurrences 〔not found〕. Asvabhāva’s explanation cited by Fazang, 「靜慮名等持，無色名等至」 tr. “the meditations are called equipoise-holding, the formless are called attainment of equipoise”, explains the substance of concentration on this very ground 〔T35n1733 0323c19 引〕.
- The Yogācārabhūmi, the section on the basic stages (the apparatus of the twelve abidings of the Yogācārabhūmi in this collection): 「發光地」 tr. “the Luminous Ground” has 6 occurrences 〔first at T30n1579 0557c29〕; ‘the Bright Ground’ 〔not found〕 (a full-text search of the whole file yields zero occurrences). Chengguan cites fascicle forty-eight of the Yogācārabhūmi to match the abiding of the higher mind with this ground 〔T35n1735 0779a05 引〕.
- The Saṃdhinirmocana-sūtra: Chengguan cites its text to make clear the reason for the coming of this ground (in the preceding ground one upholds the subtle categories of discipline but has not yet perfected the equipoises and attainments nor the retention of the Dharma heard, and hence this ground is set forth) 〔T35n1735 0779a05 引〕.
- The treatises of the Huayan school: the four dhyānas and eight concentrations, the four immeasurables, and the five superknowledges of this ground are judged by the Huayan school to be a cultivation 「寄同世間」 tr. “lodged in common with the world” (Chengguan: 「寄同世間故但得五」 tr. “because they are lodged in common with the world, only five are obtained” 〔T35n1735 0787b01〕; 「前三地寄同世間施戒修法」 tr. “the first three grounds are lodged in common with the worldly dharmas of giving, discipline, and cultivation” 〔0779a06〕) — the sense of practice lodged in the successive positions is seen precisely here. The outlines of the perfect interfusion of the six characteristics and of the inexhaustible ten mysteries (the Wujiao zhang T45n1866) have their material in the introductory essay at the head of the volume, listed by name in the general catalogue (recorded without adjudication); the scriptural ground of the six characteristics back-links to the fourth vow of the first ground 〔T10n0279 0181c25〕 and to the treatise’s explanation 〔T26n1522 0125a01–03〕.
VIII. Edition Location Register
- Śikṣānanda T279 (the base text): the third ground, Luminous, begins 〔T10n0279 0187a29〕 and ends 〔0189b20〕. The six verses of praise and request begin 0187a29 · Vimukticandra’s request 0187b11 · Vajragarbha’s address 0187b13 · the ten kinds of deep mind 0187b14–17 · the twenty-clause contemplation begins 0187b18 · the ten clauses on seeing the wisdom of a buddha begin 0187b25 · the ten pitying minds begin 0187b29 · the ten clauses of deliverance begin 0187c09 · the fivefold tracing back 0187c16–20 · the ten practices of the Dharma 0187c22–23 · seeking the Dharma and giving up the body · the pit of fire 0187c23–0188a09 · the four dhyānas and four formless attainments begin 0188a14 · the four immeasurables begin 0188a25 · the five superknowledges begin 0188a28 · entering and emerging from the dhyānas without taking birth by their power 0188c01 · seeing many buddhas begins 0188c04 · neither arising nor ceasing · the bonds grown thin, begins 0188c10 · the simile of refining gold 0188c14–15 · the thirteen minds turning pure begin 0188c17 · the preeminence of benefiting others and of the perfection of patience 0188c21 · the concluding of the name 0188c22 · the king of the Thirty-Three 0188c23 · the hundred thousand samādhis begin 0189a01 · the repeated verses 0189a07–0189b20.
- Buddhabhadra T278 (the Jin translation, the principal witness for collation): the third ground, Bright, begins 〔T09n0278 0551a05〕 and ends 〔0553b18〕 (the outline of the next ground, 「第四地」 tr. “the fourth ground” 〔0553b19〕 serving as the boundary evidence). The verses of praise and request begin 0551a06 · Vimukticandra’s request 0551a24 · Vajragarbha’s words 0551a26 · the ten minds 0551a27–0551b01 · the ten clauses contemplating the conditioned begin 0551b02 · the ten surpassing minds begin 0551b14 · the ten clauses of deliverance begin 0551b20 · the tracing back begins 0551b27 · the ten practices of the Dharma 0551c05–06 · the pit of fire begins 0551c16 · the four dhyānas 0552a01 · the divine eye 0552b01 · the fruit of samādhi 0552c02 · the repeated verses begin 0552c17 · the verse on refining gold 0553b08 · the king of Trāyastriṃśa 0553b10 · the concluding statement 0553b18.
- The Shidi jing lun T1522 (Vasubandhu; a dedicated explanation of the Bright Ground): fascicle five begins 〔T26n1522 0153a22〕 and ends 〔0159b07〕 (the next fascicle opens the Flaming Ground at 0159b10). The outline in four parts 0153a26 · the citation of the sūtra on the ten minds 0153b02 (the treatise’s explanation 0153b08) · the citation on the contemplation of impermanence 0153b23 (the explanation 0153b27) · the citation on the absence of rescue 0153c11 (the explanation 0153c15) · the citation on turning toward the wisdom of a buddha 0154a02 (the explanation 0154a07) · the citation on the ten surpassing minds 0154a24 (the explanation 0154b05) · the citation on the clauses of deliverance 0154b26 (the explanation 0154c02) · the citation on wearying and the deep mindfulness 0154c16 (the explanation 0154c21) · the citation on the fivefold tracing back 0155a05 (the explanation 0155a10 · the explanation of the ground-name is in this passage) · the citation on the ten practices of the Dharma 0155a27 (the explanation 0155a29) · the citation on giving up goods to seek the Dharma 0155b14 (the explanation 0155c06) · the citation on the eight concentrations 0156a06 (the explanation 0156a23) · the citation on the four immeasurables 0156c17 (the explanation 0156c24) · the citation on the five superknowledges 0157a19 (the explanation 0157c02) · the citation on seeing many buddhas 0158b12 (the explanation 0158b23) · the citation on the bonds grown thin and on refining gold 0158b29 (the explanation 0158c20) · the citation on the fruit of the position 0159a15 (the explanation 0159b06).
- Chengguan, Huayan jing shu T35n1735: the third ground, Luminous, begins 0779a05 and runs to just before 0788c22 (the reason for its coming and the explanation of the name, a combined passage, 0779a05 · the three parts of the direct explanation of the text 0779b21 · the four parts of the part of proper exposition 0779c04 · the part of the practice of wearying 0780a17 · the practice of guarding against the lesser vehicle 0780c21 · guarding against a narrow and inferior mind 0781a13 · the resolve to deliver 0781b08 · gathering in by skillful means 0781c03 · cultivating in reliance on reflection 0782b11 · the part of wearying 0782c14 · the entry into the eight concentrations 0783a15 · the four formless attainments 0785a24 · the intent in entering 0786b23 · the fruit of wearying 0786b24 · the five superknowledges 0787a26 · the general summation of mastery 0788a12 · the fruit of the position 0788a23 · the fruit of the recompense gathered in, and the outline of the repeated verses, 0788c15). The Yanyi chao T36n1736: the first window bearing on the Bright Ground is 0021a18.
- Fazang, Tanxuan ji T35n1733 (commentary on the sixty): the seven gates of the third ground, Bright, begin 0323c10 (the explanation of the name 0323c10–0323c28 · the reason for its coming begins 0323c28).
- Li Tongxuan, Xin Huayan jing lun T36n1739: the third ground, Luminous, begins 0889a02 (the five gates 0889a03 · the explanation of the designation of the ground 0889a03–0889a12).
- The placement of the treatises of lineage: the list of ground-names in the Cheng weishi lun T31n1585 0051a24 · the Mahāyānasaṃgraha T31n1594 0145b22 · the Yogācārabhūmi T30n1579 0557c29 (in the Cheng weishi lun and the Mahāyānasaṃgraha alike ‘the Bright Ground’ has zero occurrences 〔not found〕; in the Yogācārabhūmi likewise 〔not found〕 · in the Xuanzang line the ground-name is uniformly ‘the Luminous Ground’).
- Variant readings: within the range of T279 covered by this unit, 〔0187a29〕–〔0189b19〕, the Taishō base text carries 6 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0187a29〕第三地【大】｜無此字【宋】【元】【明】【宮】【聖】 · 〔0188a04〕阬【大】｜坑【宮】 · 〔0188b01〕跏【大】｜加【宋】【明】 · 〔0188c15〕稱【大】｜秤【宋】【元】【明】【宮】 · 〔0188c20〕譣【大】｜險【宮】 · 〔0189b07〕鍊【大】｜練【宮】.
- Notes of the original printing, recorded for the record: 1 item (notes of the original Taishō printing / CBETA editorial remarks, carrying no
<app>collation and not counted among the Taishō collation notes listed above): 〔0189b07＋〕西福寺本卷首缺. - Supplementary note on variant readings: the interlinear notes were stripped and recorded at the level of the original-text layer.