瑜伽師地論 菩薩地 · 住品之一（十二住建立 · 前三住 · 對十地）
一句：建立菩薩十二住（種性／勝解行／極歡喜／增上戒／增上心／三增上慧／二無相／無礙解／最上成滿）＋如來第十三住，普攝一切菩薩住行；逐住略釋後廣問答勝解行住（地前實相·五怖畏·闇中射·三品忍）與極歡喜住（善決定願·四相發心·斷五怖畏·十大願·十淨修法·鑛金喻·百三摩地），末以「攝持名地·居處名住」對配《十地經》十地。
三眼目：
- 種姓住＝賴耶持種（眼·重）：「任持一切佛法種子，於自體中、於所依中」〔0553a25 段〕——景云「賴耶中持彼種子名所依中」〔T42n1828 0564a10–12〕·測云語段續出「種子所依有二：真實理門依阿賴耶轉／隨轉理門依五蘊身住」〔0564a12–16·無別標並存〕·測云「猶是攝論依本識中」；泰云性種姓／習種姓〔0564a20–23〕。
- 勝解行→極歡喜＝質變之關（眼）：地前行狀相（五怖畏〔0554a06〕·說法如闇中射〔0554b01〕·三品忍——泰配十解起／景基同云十信起並陳〔0565b01–05〕）→ 上忍無餘永斷入極喜；入地斷五怖畏（無我智故無不活畏……）·生如來家成佛真子·十大願（回指菩提分品〔0555b05〕）·三清淨因緣鑛金喻〔0556a15〕·百三摩地〔0556a26〕。
- 地／住名義·三家三詮＋玄奘勘梵本（眼）：攝持名地／受用居處名住〔0556b18〕·曇無讖「攝受眾生故說地，自受行住故說住」·求那跋摩「利他故名地，自利故名行」；十住＝十地〔0556b14〕；三藏勘梵本攝論「今無十二住文」驗真諦所翻謬〔T42n1828 0564a07–09〕；行狀相三門——三藏「名異義一」／測師四分讀（見相名行·自證名狀·證自證分名相）並陳·遁倫勘舊論還依三藏本〔0564c13–18〕。
附指引：
- 品次：行必依位（遁倫 0563b22）·初發心至極果分位十三（窺基 0158b13）；如來住詳後建立品。
- 攝決擇分本品有重決：九目〔0736c20–0738b17〕全屬住品義（見〈考據〉目二）。
- 異譯：曇無讖 住品（十二住·增上「意」住·「阿惟三佛」古譯音寫 0939c28·卷九末重出對校本名目異）·求那跋摩 生菩提地品（十二「行」·無定行·名目異構）；見〈考據〉目二。
- 校勘眼：性／姓族系四條（五古本作「姓」）；本子段大正校記三十二條主線全枚舉、表列擇要十三條（見〈考據〉目二）。
- 唯識義理眼：種子依賴耶（真實理門）＋四分配行狀相（測師一讀），古德所繫，眼·重（見〈考據〉目三）。
In one line: It establishes the bodhisattva's twelve dwellings (lineage / resolute-conviction practice / supreme joy / higher discipline / higher mind / the three higher wisdoms / the two markless / the unobstructed discernments / the utmost fully-perfected) plus the Tathāgata's thirteenth dwelling, wholly gathering in all bodhisattva dwellings and practices; after a brief gloss on each dwelling it expounds at length, in question-and-answer, the resolute-conviction-practice dwelling (the true look of the pre-ground · the five fears · shooting in the dark · the three grades of forbearance) and the supremely-joyful dwelling (the well-determined vow · the four-mark arousing of the mind · the severing of the five fears · the ten great vows · the ten pure-cultivation dharmas · the ore-gold simile · the hundred concentrations), closing with "upholding is named a ground · dwelling-place is named a dwelling" and matching them to the ten grounds of the Sūtra of the Ten Grounds.
Three points of the eye:
- The lineage dwelling = the store consciousness holding the seeds (point of the eye · heavy): "he upholds and retains the seeds of all the Buddha's Dharma; within his own substance, and within his support" 〔0553a25 passage〕 — Jing says "within the store consciousness, holding those seeds, is named 'within the support'" 〔T42n1828 0564a10–12〕 · Woncheuk, continuing within the passage, brings forth "the support of the seeds is twofold: on the gateway of true principle it rests upon the store consciousness and turns / on the gateway of accommodation it rests upon and dwells in the body of the five aggregates" 〔0564a12–16 · no separate marker, both preserved〕 · Woncheuk says "this is still the Saṃgraha's 'within the root consciousness'"; Tai says the lineage-by-nature / the cultivated lineage 〔0564a20–23〕.
- Resolute-conviction practice → supreme joy = the pass of qualitative change (point of the eye): the pre-ground practice-state-and-mark (the five fears 〔0554a06〕 · expounding the Dharma like shooting in the dark 〔0554b01〕 · the three grades of forbearance — Tai matches from the ten understandings / Jing and Kuiji together say from the ten faiths, both set out 〔0565b01–05〕) → superior-grade forbearance, permanently severed without remainder, entering supreme joy; on entering the ground the five fears are severed (because of the knowledge of no-self there is no fear of not surviving …) · born into the family of the Tathāgata, the true son of the Buddha · the ten great vows (back-referring to the Chapter on the Factors of Awakening 〔0555b05〕) · the three pure causes and conditions, the ore-gold simile 〔0556a15〕 · the hundred concentrations 〔0556a26〕.
- The naming of ground / dwelling · three translators' three glosses + Xuanzang's collation of the Sanskrit (point of the eye): upholding is named a ground / enjoyment-dwelling-place is named a dwelling 〔0556b18〕 · Dharmakṣema "because it gathers in sentient beings it is called a ground, because it is one's own reception of practice and dwelling it is called a dwelling" · Guṇavarman "because it benefits others it is called a ground, because it benefits oneself it is called a practice"; the ten dwellings = the ten grounds 〔0556b14〕; the Tripiṭaka-master, collating the Sanskrit Saṃgraha, [found] "it now has no text of the twelve dwellings," verifying that what Paramārtha translated is in error 〔T42n1828 0564a07–09〕; the three terms practice-state-mark — the Tripiṭaka-master "the names differ but the meaning is one" / Woncheuk's four-part reading (the seeing-and-mark parts named practice · the self-witnessing named state · the witnessing-of-self-witnessing part named mark), both set out · Dunlun, collating the old treatise, still follows the Tripiṭaka-master's recension 〔0564c13–18〕.
Appended pointers:
- Chapter order: practice must rest upon a position (Dunlun 0563b22) · from the first arousing of the mind to the utmost fruit, the positions number thirteen (Kuiji 0158b13); the Tathāgata dwelling is expounded in detail later, in the Chapter on Establishment.
- The Section on Ascertainment has a re-ascertainment of this chapter: nine headings 〔0736c20–0738b17〕, all belonging to the meaning of the Chapter on the Dwellings (see the Apparatus, Heading Two).
- Alternate translations: Dharmakṣema, the Chapter on the Dwellings (twelve dwellings · the higher-"mind" dwelling · the old phonetic transcription "Aweisanfo" 0939c28 · the re-issued collation-recension at the end of fascicle nine, with differing names) · Guṇavarman, the Chapter on the Ground of Generating Awakening (twelve "practices" · no concentration practice · a differently-constructed naming); see the Apparatus, Heading Two.
- Point of the eye for collation: the 性/姓 (nature/lineage) family, four items (five old recensions read 姓); this part has thirty-two Taishō collation notes, all enumerated, with thirteen selected for the table (see the Apparatus, Heading Two).
- Point of the eye for the Consciousness-Only meaning: the support of the seeds rests upon the store consciousness (the gateway of true principle) + the four-part matching of practice-state-and-mark (one of Woncheuk's readings), anchored by the ancient masters, point of the eye · heavy (see the Apparatus, Heading Three).
本地分中菩薩地第十五第二持隨法瑜伽處住品第四之一 如是始從種性具足，廣說乃至於如所說菩薩所學，正勤修學；於如所說菩薩諸相，正等顯現；於諸菩薩分加行中，正勤修學；於如所說菩薩意樂，能淨修治。 諸菩薩眾略有菩薩十二種住。 由此菩薩十二種住，普攝一切諸菩薩住，普攝一切諸菩薩行。 復有如來第十三住。 由此住故，現前等覺廣大菩提，名無上住。 云何菩薩十二住等？ 嗢拕南曰：種性、勝解行、極喜、增上戒、增上心、三慧、無相有功用、無相無功用、及以無礙解、最上菩薩住，最極如來住。 謂菩薩種性住、勝解行住、極歡喜住、增上戒住、增上心住。 增上慧住。 復有三種：一、覺分相應增上慧住，二、諸諦相應增上慧住，三、緣起流轉止息相應增上慧住。 謂諸菩薩如實了知能觀真實、所觀真實，及於真實諸有情類，由無智故眾苦流轉，由有智故眾苦止息。 如是菩薩，由於三門以慧觀察，故有三種增上慧住。 及有加行有功用無間缺道運轉無相住、無加行無功用無間缺道運轉無相住、無礙解住、最上成滿菩薩住。 是名菩薩十二種住。 如是菩薩十二種住，普攝一切諸菩薩住，普攝一切諸菩薩行。 如來住者，謂過一切諸菩薩住，現前等覺大菩提住。 此中最後如來住者，於後究竟瑜伽處最後建立品，當具演說。 菩薩所有十二種住，如所安立，我今當說。 云何菩薩種性住？ 云何菩薩住種性住？ 謂諸菩薩住種性住，性自仁賢，性自成就菩薩功德；菩薩所應眾多善法，於彼現行亦有顯現。 由性仁賢逼遣方便，令於善轉，非由思擇有所制約、有所防護。 若諸菩薩住種性住，任持一切佛法種子，於自體中、於所依中，已具足有一切佛法一切種子。 又諸菩薩住種性住，性離麁垢，不能現起上煩惱纏。 由此纏故，造無間業，或斷善根。 如種性品所說種種住種性相，於此菩薩種性住中，亦應廣說，應如實知。 是名菩薩種性住。 云何菩薩勝解行住？ 謂諸菩薩，從初發心乃至未得清淨意樂，所有一切諸菩薩行，當知皆名勝解行住。 又諸菩薩種性住中，於餘十一諸菩薩住及如來住唯有因轉，攝受彼因。 於餘所有諸菩薩住尚未發趣、未得、未淨，況如來住。 若諸菩薩勝解行住，普於一切餘菩薩住及如來住，皆名發趣，未得、未淨。 即於如是勝解行住，亦名發趣、亦名為得，為令清淨而修正行。 勝解行住既清淨已，極歡喜住先已發趣，今復名得，為令清淨而修正行。 極歡喜住既清淨已，增上戒住先已發趣，今復名得，為令清淨而修正行。 如是廣說，展轉乃至最上成滿菩薩住。 即此最上成滿菩薩住既清淨已，從此無間，其如來住先已發趣，當知於今頓得、頓淨。 是如來住於菩薩住，當知此中如是差別。 云何菩薩極歡喜住？ 謂諸菩薩淨勝意樂住。 云何菩薩增上戒住？ 謂諸菩薩，淨勝意樂為緣，所得性戒相應住。 云何菩薩增上心住？ 謂諸菩薩，增上戒住清淨為緣，所得世間靜慮、等持、等至住。 云何菩薩覺分相應增上慧住？ 謂諸菩薩，以世間淨智所依等持為所依止，為覺諸諦，於正念住等三十七菩提分法妙簡擇住。 云何菩薩諸諦相應增上慧住？ 謂諸菩薩，覺分簡擇為所依止，於諸諦中如實覺住。 云何菩薩緣起流轉止息相應增上慧住？ 謂諸菩薩，於諦能覺增上力故，簡擇顯示由無智故，苦及因起；簡擇顯示由有智故，苦及因滅住。 云何菩薩有加行有功用無相住？ 謂諸菩薩，即由三種增上慧住增上力故，有加行、有功用、無缺無間，於一切法真如無分別慧修俱行住。 云何菩薩無加行無功用無相住？ 謂諸菩薩，即於前無相住多修習已，任運自然、無缺無間運轉道隨行住。 云何菩薩無礙解住？ 謂諸菩薩即以善清淨無動慧等持為所依止，得廣大慧，為他說法；無上為依，能於諸法異門、義趣、釋詞、差別妙簡擇住。 云何菩薩最上成滿菩薩住？ 謂諸菩薩安住於此，於菩薩道已到究竟，於阿耨多羅三藐三菩提已得大法灌頂，或一生所繫，或居最後有。 從此住無間，即於爾時證覺無上正等菩提，能作一切佛所作事。 又諸菩薩勝解行住，於菩薩修所作狹小、所作有缺、所作不定，所得有退。 極歡喜住，於菩薩修所作廣大、所作無缺、所作決定，隨所獲得無復退轉。 如極歡喜住，乃至三種增上慧住，應知亦爾。 從初無相住乃至最上成滿菩薩住，於菩薩修所作無量、所作無缺、所作決定，隨所獲得終無退轉。 又諸菩薩勝解行住，於菩薩無相修，當知發趣。 極歡喜住、增上戒住、增上心住、增上慧住，於菩薩無相修，當知獲得。 初無相住，於菩薩無相修，當知圓證。 第二無相住，於菩薩無相修，當知清淨。 無礙解住、最上成滿菩薩住，於菩薩無相修果，當知領受。 問：勝解行住菩薩轉時，應知何行、何狀、何相？ 答：勝解行住菩薩轉時，思擇力勝；於諸菩薩所作加行，以分別慧數數思擇方能修作，未能任性成辦所作。 未得堅固相續無退菩薩勝修。 如於勝修，於勝修果種種無礙勝解、神通、解脫、等持、等至，亦未能得。 未能超越五種怖畏。 謂不活畏、惡名畏、死畏、惡趣畏、處眾怯畏。 於所應作利有情事，策勵思惟方能修作，未能任性哀愍愛念。 或於一時，於諸有情，由身語意發起邪行；或於一時，於諸境界發起貪著；或於一時，於資生具現有慳悋。 信他諸佛菩薩而行，未能自內了知真實。 謂於如來、或法、或僧、或真實義、或有情事、或佛菩薩神通威力、或因、或果、或應得義、或得方便、或於所行皆隨他信。 成就狹小聞所成智、思所成智，而非無量。 又即於此或時忘失，有忘失法。 成就菩薩苦遲通行，於大菩提無猛利樂欲，無熾然精進，無有甚深牢固淨信。 於其三處有忘失念。 一、於境界可意、不可意色聲香味觸法中，或於一時其心顛倒，忘失正念；二、於受生彼彼身中，既受生已，忘失前生；三、於所受、所持諸法，久作久說，或於一時有所忘失。 於是三處有忘失念。 或於一時具足聰慧，於其諸法能受、能持，於其義理堪能悟入，或於一時則不如是。 或於一時具足憶念，或於一時成忘念類。 於諸有情未能了知如實調伏善巧方便，於自佛法亦未了知如實引發善巧方便。 為他說法教授教誡，勉勵而轉；勉勵轉故，不如實知，或時虛棄、或不虛棄。 如闇中射，或中不中，隨欲成故。 或於一時，於大菩提雖已發心，而復退捨。 或於一時，棄捨菩薩先所受學淨戒律儀，不能受學。 或於一時，雖勤修習利有情事，而於中間生厭倦故，復還棄捨利有情事。 由意樂故，欲令自樂；由思擇故，欲令他樂。 於諸菩薩所有違犯，多分遍知，非數遍知、無餘永斷，由於毀犯數現行故。 或於一時，於菩薩藏法毘奈耶他所引奪。 或於一時，聞說甚深廣大法教而生驚怖，其心搖動、猶豫、疑惑。 於諸有情，遠離一切現行大悲。 於諸有情，少分現前利益安樂，未能廣大、未能無量。 於如上說一切圓滿菩薩學中，未能普學。 於如上說一切圓滿菩薩諸相，未皆成就。 於如上說一切圓滿二分菩薩正加行中，未等顯現。 於如上說菩薩意樂，猶未清淨。 於其無上正等菩提，自謂為遠，未於涅槃增上意樂安立深固。 如於生死長時流轉，於其熾然、無動、妙善菩提分法，未能成就。 如是等類，當知是名勝解行住菩薩轉時，諸行狀相。 是諸菩薩勝解行住，下忍轉時，如上所說諸行狀相，當知上品；中忍轉時，如上所說諸行狀相，當知中品；上忍轉時，如上所說，當知下品，其性微薄。 即於如是上忍轉時，於上所說諸行狀相，漸次能令無餘永斷，從此無間，當知菩薩入極喜住。 由得方便極喜住中，勝解行住所說諸法皆無所有，與彼相違所有一切白品諸法皆悉顯現。 由諸菩薩成就此故，轉得名為淨勝意樂。 勝解行住菩薩轉時，雖有少分軟中上品方便展轉清淨勝解，而未得名淨勝意樂。 何以故？ 由此勝解為彼多種諸隨煩惱染污而轉。 極歡喜住菩薩住時，一切勝解諸隨煩惱皆悉永斷，離隨煩惱淨勝解轉。 問：極歡喜住菩薩轉時，應知何行、何狀、何相？ 答：若諸菩薩，從勝解行住入極歡喜住，先於無上正等菩提菩薩弘願，未善通達菩提自性，未善通達菩提方便，多分隨順他緣而轉，不善決定。 除捨彼故，發起六相新善決定、內證修性菩薩大願。 超過一切餘白淨願；無等不共，果是世間，超過一切世間境界；隨救一切有情苦故，不共一切聲聞、獨覺；雖一剎那生起此願，法性自爾能得菩薩無量白法可愛之果；又此大願無變無盡自性得已，無異因緣令其退轉、變異可得；又是勝分，墮後邊際極大菩提。 如此菩薩善決定願，亦名發心。 又即如是菩薩發心，略由四相應當了知。 何等為四？ 一者、何相菩薩發心？ 二者、發心何所緣慮？ 三者、發心何狀、何相、何自性起？ 四者、發心有何勝利？ 由此四相，應當了知菩薩發心。 謂諸菩薩勝解行住，已善積集一切善根，於菩薩行已正超出。 略說是相菩薩發心。 又諸菩薩，緣當來世無倒速疾一切菩提資糧圓滿，一切菩薩利有情事圓滿，無上正等菩提一切種一切佛法圓滿，諸佛所作事業圓滿。 略說緣慮如是發心。 又諸菩薩，無倒速疾發起一切菩提資糧，隨順於諸有情一切菩薩所作，隨順獲得無上正等菩提無師自然妙智，隨順遍一切種諸佛所作事業，隨順廣大願心。 又諸菩薩發是心已，超過菩薩凡異生地，證入菩薩正性離生，生如來家，成佛真子，決定趣向正等菩提，決定紹繼如來聖種。 又正獲得如實證淨，極多歡喜。 於他有情遠離多分忿、害、鬪諍。 於一切種菩薩所作利眾生事，於一切種菩提資糧圓滿，於一切種無上菩提一切佛法，於一切種佛所作事，以淨增上意樂，攀緣勝解趣入。 於是諸法速疾圓證。 自觀己身能正隨順，如是解了，極多歡喜。 又自觀見妙善廣大，能引出離，無染無等，攝受饒益身心歡喜，於此無量熾然善法皆悉成就。 又自了知：我於無上正等菩提，今已隣近，於大菩提我勝意樂已得清淨，我今已離一切怖畏。 由是因緣，極多歡喜。 由諸菩薩已能發起善決定心，於五怖畏皆悉除斷。 由善修習無我妙智，分別我想尚不復轉，況當得有分別我愛、或資生愛。 由是因緣，無不活畏。 由於他所無所悕望，常自發起如是欲樂；我當饒益一切有情，非於有情有所求覓。 由是因緣，無惡名畏。 由離我見，於我無有失壞想轉，故無死畏。 自知死後，於當來世決定值遇諸佛菩薩，由此決定無惡趣畏。 由意樂見一切世間，尚無有一與我齊等，何況殊勝，是故無有處眾怯畏。 菩薩如是遠離一切五種怖畏，遠離一切聞說甚深正法驚怖，遠離一切高慢憍傲，遠離一切他不饒益種種邪行所起瞋恚，遠離一切世財貪喜。 無染污故，無所憎背；有熾然故，無俗意樂；能圓滿證一切善法。 又現法中，能起菩薩一切精進，信增上力為前導故。 於當來世，如前所說菩提分品十種大願，今即於此極歡喜住能具引發，由得清淨勝意樂故。 為欲供養最勝有情真實福田大師法主，是故引發第一大願。 為欲受持彼所宣說無上正法，是故引發第二大願。 為欲勸請轉未曾有妙正法輪，是故引發第三大願。 為欲順彼行菩薩行，是故引發第四大願。 為欲成熟彼器有情，是故引發第五大願。 為欲往趣諸佛國土，奉見如來，承事供養，聽受正法，是故引發第六大願。 為淨修治自佛國土，是故引發第七大願。 為於一切在所生處，常不遠離諸佛菩薩，與諸菩薩常同一味意樂加行，是故引發第八大願。 常為利益一切有情，曾不空過，是故引發第九大願。 為證無上正等菩提，作諸佛事，是故引發第十大願。 作是願言：如有情界展轉相續，終無斷盡；亦如世道展轉相續，終無斷盡；我此大願生生相續，乃至究竟菩提邊際，常不遠離、常不忘失、常不乖離。 如是自誓，心發正願。 當知此中，前就所應願事起願，後即就願以起於願。 如是菩薩十種大願以為上首，能生無數百千正願。 如是菩薩，於當來世具諸大願，於現法中發大精進。 復有十種淨修住法，由是能令極歡喜住速得清淨。 一者、於諸佛法深生淨信。 二者、觀諸有情緣起道理，證得唯有純大苦蘊，發起大悲。 三者、觀見彼已，自誓願言：我當令彼諸有情類，解脫如是純大苦蘊，得第一樂，發起大慈。 四者、為欲救拔一切憂苦，自無顧戀；無顧戀故，能捨內外一切身財，於諸有情而行惠施。 五者、為欲利益諸有情故，從他勤求世出世法，曾無厭倦。 六者、無厭倦故，證得一切論智清淨，善知諸論。 七者、善知論故，於劣中勝諸有情所，如應如宜而修正行，善解世間。 八者、即於如是正加行中，依應時分量等正行，而修慚愧。 九者、即於如是正加行中，得無退轉堅力持性。 十者、以諸上妙利養恭敬及與正行，供養如來。 是名十種淨修住法。 由此能令極歡喜住速得清淨。 所謂淨信、慈、悲、惠捨、無有厭倦、善知諸論、善解世間、修習慚愧、堅力持性、供養如來。 又諸菩薩，於此十法受學、隨轉、多修習已，復於餘九增上戒等諸菩薩住，從佛菩薩專精訪求一切種道功德、過失，及神通樂、無失壞道，善取其行、得、等流相，於一切住自然昇進，證大菩提。 為大導師，率領一切有情商侶，超度生死曠野嶮道。 當知此中，諸行能入，說名為行；若正入時，說名為得；入已果利成辦圓證，說名等流。 又諸菩薩住此住中，由二因緣現見諸佛。 或由聽聞菩薩藏說，或由內心發起勝解，信有十方種種異名諸世界中，種種異名諸佛如來，由麁淨信俱行之心，求欲現見。 如是求已，如實稱遂。 當知是名第一因緣。 又心發起如是正願：隨於彼彼諸世界中，有佛出現，我當往生。 如是願已，如實稱遂。 當知是名第二因緣。 菩薩如是由麁淨信現見諸佛，由正願力現見諸佛；既得見已，隨力隨能興一切種恭敬供養，奉施種種上妙樂具。 及於僧眾恭敬供養。 於如來所聽聞正法，無倒受持，精進修行法隨法行。 以四攝事成熟有情。 一切善根悉皆迴向無上菩提。 由是三種清淨因緣，彼諸善根倍復明淨。 謂於佛法僧供養攝受故，以四種攝事成熟有情故，以一切善根迴向菩提故。 如是乃至無量俱胝那庾多百千大劫。 譬如世間黠慧工匠，以鑛性金置於火中，如如燒鍊，如是如是轉得明淨。 如是淨勝意樂菩薩所有善根，由是三種清淨因緣，轉復明淨，當知亦爾。 又住於此，在在生處多作輪王，王贍部洲，得大自在。 遠離一切所有慳垢，威被有情，調伏慳悋。 諸四攝事所作業中，一切不離佛法僧寶，證一切種菩提作意。 恒發願言：我當一切有情中尊，作諸有情一切義利所依止處。 若樂發起如是精進，棄捨一切家屬、財位，歸佛聖教，淨信出家。 一剎那頃，瞬息須臾能證菩薩百三摩地。 以淨天眼，能於種種諸佛國土見百如來。 又即於彼變化住持、菩薩住持皆能解了。 以神通力動百世界，身亦能往。 放大光明周匝遍照，普令他見。 化為百類，成熟百種所化有情。 若欲留命，能住百劫。 於前後際各百劫事，智見能入。 蘊、界、處等諸法門中，於百法門能正思擇。 化作百身，身身皆能現百菩薩眷屬圍繞。 自茲以去，是諸菩薩由願力故，當知無量威力神變，安住如是極歡喜住諸菩薩眾願力增上，能引無量殊勝正願所作神變。 如是正願，乃至俱胝那庾多百千大劫，不易可數。 當知是名略說菩薩極歡喜住。 謂善決定故，四相發心故，發起精進引發正願故，淨修住法故，開曉餘住故，修治善根故，受生故，威力故。 若廣宣說，如十地經極喜地說。 彼十地經廣所宣說菩薩十地，即是此中菩薩藏攝摩怛理迦略所宣說菩薩十住。 如其次第，從極歡喜住，乃至最上成滿菩薩住。 應知此中，由能攝持菩薩義故，說名為地；能為受用居處義故，說名為住。
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.
總標：十二種住與如來第十三住
如是，菩薩從種性具足開始，廣說乃至於如前所說的菩薩所學正勤修學；於如前所說的菩薩諸相正等顯現；於諸菩薩分加行中正勤修學；於如前所說的菩薩意樂能淨修治——諸菩薩眾略有菩薩十二種住。由此菩薩十二種住，普攝一切諸菩薩住，普攝一切諸菩薩行。此外復有如來第十三住；由此住故，現前等覺廣大菩提，名為無上住。
什麼是菩薩十二住等？嗢拕南（攝頌）說：種性、勝解行、極喜、增上戒、增上心、三慧、無相有功用、無相無功用、及以無礙解、最上菩薩住，最極如來住。也就是：菩薩種性住、勝解行住、極歡喜住、增上戒住、增上心住；增上慧住——這又有三種：一覺分相應增上慧住，二諸諦相應增上慧住，三緣起流轉止息相應增上慧住（諸菩薩如實了知能觀的真實、所觀的真實，以及對真實中的諸有情類，了知由無智故眾苦流轉、由有智故眾苦止息——如是菩薩由於三門以慧觀察，故有三種增上慧住）；以及有加行有功用、無間缺道運轉的無相住，無加行無功用、無間缺道運轉的無相住，無礙解住，最上成滿菩薩住。這名為菩薩十二種住。如是菩薩十二種住，普攝一切諸菩薩住，普攝一切諸菩薩行。
如來住，是超過一切諸菩薩住、現前等覺大菩提之住。此中最後的如來住，將於後面究竟瑜伽處最後的建立品具體演說。菩薩所有的十二種住，如其安立，我今當說。
一、十二住逐一略釋
種性住——什麼是菩薩種性住？什麼是菩薩「住」種性住？諸菩薩住種性住，本性自然仁賢，本性自然成就菩薩功德；菩薩所應有的眾多善法，在他身上有現行、有顯現。由本性仁賢的逼遣方便（內在驅策），令他趣向於善，而不是靠思擇來制約、防護。若諸菩薩住種性住，任持一切佛法種子，於自體中、於所依中，已具足有一切佛法的一切種子。又諸菩薩住種性住，性離麁垢，不會現起上品的煩惱纏——由此纏故造無間業、或斷善根（這樣的重纏他不會起）。如種性品所說的種種住種性相，於此菩薩種性住中也應廣說，應如實知。這名為菩薩種性住。
勝解行住——什麼是菩薩勝解行住？諸菩薩從初發心乃至尚未獲得清淨意樂，這期間所有的一切菩薩行，當知皆名勝解行住。又，諸菩薩在種性住中，對其餘十一菩薩住及如來住，只有「因」在運轉——攝受著它們的因；對其餘所有菩薩住尚未發趣、未得、未淨，何況如來住。若諸菩薩在勝解行住，則普於一切其餘菩薩住及如來住，皆名發趣，但未得、未淨；就在這勝解行住上，既名發趣、也名為得，為令其清淨而修正行。勝解行住既清淨已，極歡喜住先前已發趣，如今又名為得，為令其清淨而修正行。極歡喜住既清淨已，增上戒住先前已發趣，如今又名為得，為令其清淨而修正行。如是廣說，展轉乃至最上成滿菩薩住。而這最上成滿菩薩住既清淨已，從此無間，那如來住先前已發趣，當知於今頓得、頓淨。如來住與菩薩住，當知此中有如是差別。
極歡喜住——謂諸菩薩淨勝意樂住。增上戒住——謂諸菩薩以淨勝意樂為緣、所得性戒相應之住。增上心住——謂諸菩薩以增上戒住清淨為緣、所得世間靜慮、等持、等至之住。覺分相應增上慧住——謂諸菩薩以世間淨智所依的等持為所依止，為覺悟諸諦，於正念住等三十七菩提分法妙簡擇之住。諸諦相應增上慧住——謂諸菩薩以覺分簡擇為所依止，於諸諦中如實覺了之住。緣起流轉止息相應增上慧住——謂諸菩薩由於諦能覺的增上力，簡擇顯示由無智故苦及苦因生起、簡擇顯示由有智故苦及苦因息滅之住。有加行有功用無相住——謂諸菩薩即由三種增上慧住的增上力，有加行、有功用、無缺無間，於一切法真如無分別慧修俱行之住。無加行無功用無相住——謂諸菩薩就於前一無相住多修習已，任運自然、無缺無間運轉道隨行之住。無礙解住——謂諸菩薩以善清淨無動慧的等持為所依止，得廣大慧，為他說法；以無上為依，能於諸法的異門、義趣、釋詞、差別妙簡擇之住。最上成滿菩薩住——謂諸菩薩安住於此，於菩薩道已到究竟，於阿耨多羅三藐三菩提已得大法灌頂，或一生所繫、或居最後有；從此住無間，即於爾時證覺無上正等菩提，能作一切佛所作之事。
二、諸住勝進差別
又，諸菩薩的勝解行住，於菩薩修，所作狹小、所作有缺、所作不定，所得有退。極歡喜住，於菩薩修，所作廣大、所作無缺、所作決定，隨所獲得無復退轉。如極歡喜住，乃至三種增上慧住，應知亦爾。從初無相住乃至最上成滿菩薩住，於菩薩修，所作無量、所作無缺、所作決定，隨所獲得終無退轉。
又，諸菩薩的勝解行住，於菩薩無相修，當知是發趣；極歡喜住、增上戒住、增上心住、增上慧住，於菩薩無相修，當知是獲得；初無相住，於菩薩無相修，當知是圓證；第二無相住，於菩薩無相修，當知是清淨；無礙解住、最上成滿菩薩住，於菩薩無相修之果，當知是領受。
三、勝解行住轉時的行、狀、相
問：勝解行住的菩薩運轉時，應知有什麼行、什麼狀、什麼相？
答：勝解行住的菩薩運轉時，思擇力強：於諸菩薩所作加行，要以分別慧數數思擇方能修作，未能任性（自然而然）成辦所作。尚未獲得堅固相續、無退的菩薩勝修；如於勝修，於勝修之果——種種無礙勝解、神通、解脫、等持、等至——也尚未能得。尚未能超越五種怖畏，即不活畏、惡名畏、死畏、惡趣畏、處眾怯畏。於所應作的利有情事，要策勵思惟方能修作，未能任性哀愍愛念。或於一時，對諸有情由身語意發起邪行；或於一時，對諸境界發起貪著；或於一時，對資生具現起慳悋。信他（信諸佛菩薩之言）而行，未能自內了知真實——對如來、或法、或僧、或真實義、或有情事、或佛菩薩神通威力、或因、或果、或應得之義、或得之方便、或於所行，皆隨他而信。成就的聞所成智、思所成智狹小而非無量；而且對此還時有忘失，是有忘失法者。成就的是菩薩苦遲通行（苦而遲緩的行道），於大菩提沒有猛利的樂欲，沒有熾然的精進，沒有甚深牢固的淨信。
於三處有忘失念：一、於境界可意不可意的色聲香味觸法中，或於一時其心顛倒，忘失正念；二、於受生的彼彼身中，既受生已，忘失前生；三、於所受所持的諸法，久作久說，或於一時有所忘失。於是三處有忘失念。或於一時具足聰慧，於諸法能受能持、於義理堪能悟入，或於一時則不如此；或於一時具足憶念，或於一時成了忘念之類。對諸有情，尚未能了知如實調伏的善巧方便；對自己的佛法，也尚未了知如實引發的善巧方便。為他說法、教授教誡，是勉勵而轉（勉強用力地做）；因為勉勵而轉，不能如實了知，有時白費、有時不白費——如在黑暗中射箭，或中或不中，只是碰巧遂願而已。
或於一時，於大菩提雖已發心而又退捨。或於一時，棄捨菩薩先前所受學的淨戒律儀，不能受學。或於一時，雖勤修習利有情事，中間生了厭倦，又還棄捨利有情事。由意樂故欲令自己安樂，由思擇故欲令他人安樂。於諸菩薩所有違犯，多分能遍知，但不是數數遍知、無餘永斷——因為毀犯還數數現行。或於一時，於菩薩藏的法與毘奈耶被他人所引奪（動搖）。或於一時，聽聞甚深廣大的法教而生驚怖，其心搖動、猶豫、疑惑。於諸有情，遠離一切現行的大悲；於諸有情只有少分現前的利益安樂，未能廣大、未能無量。於如上所說一切圓滿的菩薩學中，未能普學；於如上所說一切圓滿的菩薩諸相，未皆成就；於如上所說一切圓滿的二分菩薩正加行中，未等顯現；於如上所說的菩薩意樂，猶未清淨。於其無上正等菩提，自認為還很遙遠，尚未於涅槃增上意樂安立深固。如於生死長時流轉，於其熾然、無動、妙善的菩提分法，未能成就。如是等類，當知名為勝解行住菩薩轉時的諸行、狀、相。
這些菩薩在勝解行住，下品忍轉時，如上所說諸行狀相當知是上品（毛病最重）；中品忍轉時，如上所說諸行狀相當知是中品；上品忍轉時，如上所說當知是下品，其性微薄。就在這上品忍轉時，於上所說諸行狀相，能漸次令其無餘永斷；從此無間，當知菩薩入極喜住。由方便而得的極喜住中，勝解行住所說的諸法（上述缺失）皆無所有，與彼相違的所有一切白品諸法皆悉顯現。由諸菩薩成就此故，轉而得名淨勝意樂。勝解行住的菩薩轉時，雖有少分軟中上品方便展轉清淨的勝解，而不得名淨勝意樂——為什麼？因為此勝解還被多種諸隨煩惱染污而轉。極歡喜住的菩薩住時，一切勝解的諸隨煩惱皆悉永斷，離隨煩惱的淨勝解而轉。
四、極歡喜住轉時的行、狀、相
問：極歡喜住的菩薩轉時，應知有什麼行、什麼狀、什麼相？
答：若諸菩薩從勝解行住入極歡喜住，先前對無上正等菩提的菩薩弘願，未善通達菩提自性、未善通達菩提方便，多分隨順他緣而轉，不善決定；為除捨彼故，發起具六相的、全新善決定的、內證修性的菩薩大願：超過一切其餘的白淨願；無等不共——其果是世間，卻超過一切世間境界，由於隨救一切有情之苦，不共一切聲聞獨覺；雖然一剎那間生起此願，法性自然如此，能得菩薩無量白法可愛之果；又此大願的無變無盡自性一旦獲得，沒有其他因緣能令它退轉、變異；又是勝分；墮於後邊際極大菩提。如此菩薩的善決定願，也名為發心。
又，這樣的菩薩發心，略由四相應當了知。哪四相？一者、什麼相狀是菩薩發心？二者、發心緣慮什麼？三者、發心以什麼狀、什麼相、什麼自性生起？四者、發心有什麼勝利？由此四相，應當了知菩薩發心。——諸菩薩於勝解行住已善積集一切善根，於菩薩行已正超出：略說這就是「相」（何相發心）。又諸菩薩緣慮當來世無倒速疾地：一切菩提資糧圓滿、一切菩薩利有情事圓滿、無上正等菩提一切種一切佛法圓滿、諸佛所作事業圓滿：略說這就是發心的緣慮。又諸菩薩（發心之體性）：無倒速疾發起一切菩提資糧，隨順於諸有情的一切菩薩所作，隨順獲得無上正等菩提無師自然的妙智，隨順遍一切種諸佛所作事業，隨順廣大的願心。又諸菩薩發此心已（勝利）：超過菩薩凡異生地，證入菩薩正性離生，生如來家，成佛真子，決定趣向正等菩提，決定紹繼如來聖種。
又，正獲得如實的證淨，極多歡喜。對其他有情，遠離多分的忿、害、鬪諍。於一切種菩薩所作的利眾生事、於一切種菩提資糧圓滿、於一切種無上菩提一切佛法、於一切種佛所作事，以清淨的增上意樂，攀緣勝解而趣入，於是諸法速疾圓證；自觀己身能正隨順，如此解了，極多歡喜。又自觀見（此住）妙善廣大、能引出離、無染無等、攝受饒益、身心歡喜，於此無量熾然善法皆悉成就。又自了知：我於無上正等菩提如今已鄰近，於大菩提我的勝意樂已得清淨，我今已離一切怖畏——由是因緣，極多歡喜。
由諸菩薩已能發起善決定心，於五種怖畏皆悉除斷：由善修習無我妙智，連分別我想都不再轉起，何況會有分別的我愛、或資生愛——由是因緣，無不活畏。由於他無所希望，常自發起如是欲樂：「我當饒益一切有情」，而不是對有情有所求覓——由是因緣，無惡名畏。由離我見，於「我」沒有失壞之想——故無死畏。自知死後於當來世決定值遇諸佛菩薩——由此決定無惡趣畏。由意樂上見一切世間尚無有一人與我齊等，何況殊勝——是故無有處眾怯畏。菩薩如是遠離一切五種怖畏，遠離一切聞說甚深正法的驚怖，遠離一切高慢憍傲，遠離一切因他人不饒益的種種邪行而起的瞋恚，遠離一切世財的貪喜。無染污故，無所憎背；有熾然故，無世俗意樂；能圓滿證一切善法。
又於現法中，能起菩薩一切精進，以信的增上力為前導。於當來世，如前菩提分品所說的十種大願，如今就在此極歡喜住能具足引發——因為已得清淨的勝意樂。為欲供養最勝有情、真實福田、大師法主，引發第一大願。為欲受持彼所宣說的無上正法，引發第二大願。為欲勸請轉未曾有的妙正法輪，引發第三大願。為欲順彼而行菩薩行，引發第四大願。為欲成熟彼器有情，引發第五大願。為欲往趣諸佛國土、奉見如來、承事供養、聽受正法，引發第六大願。為淨修治自己的佛國土，引發第七大願。為於一切在所生處常不遠離諸佛菩薩、與諸菩薩常同一味意樂加行，引發第八大願。為常利益一切有情、曾不空過，引發第九大願。為證無上正等菩提、作諸佛事，引發第十大願。並作是願言：如有情界展轉相續終無斷盡、亦如世道展轉相續終無斷盡，我此大願生生相續，乃至究竟菩提邊際，常不遠離、常不忘失、常不乖離。如是自誓，心發正願。當知此中，前面是就所應願之事起願，後面是就願本身再起願。如是菩薩以十種大願為上首，能生無數百千正願。
如是菩薩於當來世具諸大願，於現法中發大精進。復有十種淨修住法，能令極歡喜住速得清淨：一者、於諸佛法深生淨信。二者、觀諸有情的緣起道理，證得（了知）唯有純大苦蘊，發起大悲。三者、觀見彼已，自誓願言「我當令彼諸有情類解脫如是純大苦蘊、得第一樂」，發起大慈。四者、為欲救拔一切憂苦，自無顧戀；無顧戀故，能捨內外一切身財，於諸有情而行惠施。五者、為欲利益諸有情故，從他勤求世出世法，曾無厭倦。六者、無厭倦故，證得一切論智清淨，善知諸論。七者、善知諸論故，於劣、中、勝的諸有情所，如應如宜而修正行，善解世間。八者、就於如是正加行中，依應時、分量等而正行，修習慚愧。九者、就於如是正加行中，得無退轉的堅力持性。十者、以諸上妙利養恭敬及與正行，供養如來。這名為十種淨修住法，由此能令極歡喜住速得清淨——所謂淨信、慈、悲、惠捨、無有厭倦、善知諸論、善解世間、修習慚愧、堅力持性、供養如來。
又諸菩薩於此十法受學、隨轉、多修習已，復於其餘增上戒等九種菩薩住，從佛菩薩專精訪求一切種道的功德、過失，及神通樂、無失壞道，善取其「行、得、等流」之相，於一切住自然昇進，證大菩提；為大導師，率領一切有情商侶，超度生死曠野嶮道。當知此中：諸行能入，名之為行；若正入時，名之為得；入已果利成辦圓證，名為等流。
又諸菩薩住此住中，由二因緣現見諸佛：或由聽聞菩薩藏之說、或由內心發起勝解，相信有十方種種異名諸世界中種種異名的諸佛如來，以麁淨信俱行之心求欲現見；如是求已，如實稱遂——當知是名第一因緣。又心發起如是正願：「隨於彼彼諸世界中有佛出現，我當往生」；如是願已，如實稱遂——當知是名第二因緣。菩薩如是由麁淨信現見諸佛、由正願力現見諸佛；既得見已，隨力隨能興一切種恭敬供養，奉施種種上妙樂具，及於僧眾恭敬供養；於如來所聽聞正法，無倒受持，精進修行法隨法行；以四攝事成熟有情；一切善根悉皆迴向無上菩提。由這三種清淨因緣，那些善根倍復明淨——即：於佛法僧供養攝受故、以四種攝事成熟有情故、以一切善根迴向菩提故。如是乃至無量俱胝那庾多百千大劫。譬如世間黠慧的工匠，把礦性之金放進火中，如是這般地燒鍊，便如是這般地轉得明淨；如是，淨勝意樂菩薩所有的善根，由這三種清淨因緣轉復明淨，當知亦爾。
又住於此住者，在在生處多作輪王，統領贍部洲，得大自在：遠離一切所有的慳垢，威被有情，調伏慳悋。在四攝事所作的事業中，一切不離佛法僧寶，證一切種菩提作意。恒發願言：「我當於一切有情中為尊，作諸有情一切義利的所依止處。」若樂於發起如是精進，棄捨一切家屬財位，歸依佛的聖教，淨信出家，則一剎那頃、瞬息須臾，能證菩薩百三摩地；以淨天眼，能於種種諸佛國土見百如來；又於彼佛的變化住持、菩薩住持皆能解了；以神通力能動百世界，身亦能往；放大光明周匝遍照，普令他見；化為百類，成熟百種所化有情；若欲留命，能住百劫；於前後際各百劫之事，智見能入；於蘊、界、處等諸法門中，於百法門能正思擇；化作百身，身身皆能現起百菩薩眷屬圍繞。自此以去，這些菩薩由願力故，當知有無量的威力神變——安住如是極歡喜住的諸菩薩眾，願力增上，能引無量殊勝正願所作的神變；如是正願，乃至以俱胝那庾多百千大劫也不易數盡。
當知是名略說菩薩極歡喜住——即：善決定故、四相發心故、發起精進引發正願故、淨修住法故、開曉餘住故、修治善根故、受生故、威力故。若廣宣說，如《十地經》極喜地所說。
五、地與住：對配十地
《十地經》所廣說的菩薩十地，即是此中菩薩藏所攝摩怛理迦（本母）略說的菩薩十住——如其次第，從極歡喜住乃至最上成滿菩薩住。應知此中：由能攝持菩薩之義，說名為「地」；由能為受用居處之義，說名為「住」。
The Overall Heading: The Twelve Kinds of Dwelling and the Tathāgata's Thirteenth Dwelling
Thus, the bodhisattva, beginning from the completeness of lineage, and — to expound at length — down to his rightly and diligently cultivating and learning what the bodhisattva is to learn, as stated before; his rightly and fully manifesting the marks of a bodhisattva, as stated before; his rightly and diligently cultivating and learning within the partwise applications of a bodhisattva; his being able to purify and refine the bodhisattva's inclination, as stated before — the community of bodhisattvas has, stated briefly, twelve kinds of bodhisattva dwelling. By these twelve kinds of bodhisattva dwelling, all bodhisattva dwellings are wholly gathered in, and all bodhisattva practices are wholly gathered in. Beyond these there is, further, the Tathāgata's thirteenth dwelling; by reason of this dwelling, the vast and great awakening is directly and fully awakened to before one, and it is named the Unsurpassed Dwelling.
What are the bodhisattva's twelve dwellings and the rest? A summary verse (uddāna) says: lineage, resolute-conviction practice, supreme joy, the higher discipline, the higher mind, the three wisdoms, the markless with effort, the markless without effort, and the unobstructed discernments, the utmost bodhisattva dwelling, the very highest Tathāgata dwelling. That is to say: the bodhisattva lineage dwelling, the resolute-conviction-practice dwelling, the supremely-joyful dwelling, the higher-discipline dwelling, the higher-mind dwelling; the higher-wisdom dwelling — and this is again of three kinds: first, the higher-wisdom dwelling associated with the factors of awakening; second, the higher-wisdom dwelling associated with the truths; third, the higher-wisdom dwelling associated with the stilling of the flowing-forth of dependent origination (the bodhisattvas truly know the reality that is able to observe and the reality that is observed, and, regarding the classes of sentient beings within reality, know that through the absence of knowledge the many sufferings flow forth, and that through the presence of knowledge the many sufferings are stilled — thus, because the bodhisattva observes with wisdom by way of three gateways, there are three higher-wisdom dwellings); as well as the markless dwelling that operates the path with effort and with function, unbroken and unlacking; the markless dwelling that operates the path without effort and without function, unbroken and unlacking; the unobstructed-discernment dwelling; and the utmost fully-perfected bodhisattva dwelling. These are named the bodhisattva's twelve kinds of dwelling. Thus the bodhisattva's twelve kinds of dwelling wholly gather in all bodhisattva dwellings and wholly gather in all bodhisattva practices.
The Tathāgata dwelling is the dwelling that surpasses all bodhisattva dwellings and directly and fully awakens to the great awakening before one. The last of these, the Tathāgata dwelling, will be expounded in detail later, in the Chapter on Establishment at the very end of the Section on the Ultimate Yoga. As for the bodhisattva's twelve kinds of dwelling, I shall now speak of them as they are set forth.
One · A Brief Gloss on Each of the Twelve Dwellings, One by One
The lineage dwelling — What is the bodhisattva lineage dwelling? What is it for a bodhisattva to "dwell in" the lineage dwelling? The bodhisattvas who dwell in the lineage dwelling are by their nature naturally benevolent and worthy, and by their nature naturally accomplish the bodhisattva's merits; the many wholesome dharmas that a bodhisattva ought to have, in him have present activity and have manifestation. By the impelling means of a nature benevolent and worthy (an inner driving-on), he is made to incline toward the wholesome — not by holding himself in check and guarding himself through deliberation. If the bodhisattvas dwell in the lineage dwelling, they uphold and retain the seeds of all the Buddha's Dharma: within their own substance, and within their support, they already have complete all the seeds of all the Buddha's Dharma. Again, the bodhisattvas who dwell in the lineage dwelling are by nature apart from coarse defilement; they do not raise into activity the superior-grade entanglements of affliction — the entanglements by reason of which one commits deeds of immediate retribution or severs the roots of the wholesome (such grave entanglements he does not raise). As the various marks of dwelling in the lineage stated in the Chapter on Lineage: within this bodhisattva lineage dwelling they too should be expounded at length, and should be truly known. This is named the bodhisattva lineage dwelling.
The resolute-conviction-practice dwelling — What is the bodhisattva resolute-conviction-practice dwelling? From the bodhisattvas' first arousing of the mind down to their not yet having obtained the pure inclination, all the bodhisattva practices in this interval — know that they are all named the resolute-conviction-practice dwelling. Again, while the bodhisattvas are in the lineage dwelling, with respect to the remaining eleven bodhisattva dwellings and the Tathāgata dwelling, only a "cause" is operating — a cause that draws them in; with respect to all the remaining bodhisattva dwellings they have not yet set forth toward them, not yet obtained them, not yet purified them — how much less the Tathāgata dwelling. If the bodhisattvas are in the resolute-conviction-practice dwelling, then with respect to all the remaining bodhisattva dwellings and the Tathāgata dwelling, they are all named as having set forth, but not yet obtained, not yet purified; and it is precisely upon this resolute-conviction-practice dwelling that they are both named as having set forth and named as having obtained, and, in order to make it pure, they cultivate right practice. The resolute-conviction-practice dwelling having been purified, the supremely-joyful dwelling — set forth toward earlier — is now again named as obtained, and, in order to make it pure, they cultivate right practice. The supremely-joyful dwelling having been purified, the higher-discipline dwelling — set forth toward earlier — is now again named as obtained, and, in order to make it pure, they cultivate right practice. Expounded at length in this way, it proceeds by turns down to the utmost fully-perfected bodhisattva dwelling. And this utmost fully-perfected bodhisattva dwelling having been purified, from this without interval, the Tathāgata dwelling — set forth toward earlier — should be known to be, now, all-at-once obtained and all-at-once purified. Between the Tathāgata dwelling and the bodhisattva dwellings, know that there is a difference of this kind.
The supremely-joyful dwelling — namely, the dwelling of the bodhisattvas' pure and supreme inclination. The higher-discipline dwelling — namely, the dwelling of the bodhisattvas, associated with the discipline-of-nature obtained by taking the pure and supreme inclination as its condition. The higher-mind dwelling — namely, the dwelling of the bodhisattvas, of the worldly meditative absorptions, concentration, and meditative attainments obtained by taking the purity of the higher-discipline dwelling as its condition. The higher-wisdom dwelling associated with the factors of awakening — namely, the dwelling of the bodhisattvas who, taking as their support the concentration that is the support of worldly pure knowledge, in order to awaken to the truths, wondrously discern the thirty-seven factors of awakening, right foundations of mindfulness and the rest. The higher-wisdom dwelling associated with the truths — namely, the dwelling of the bodhisattvas who, taking the discernment of the factors of awakening as their support, truly awaken within the truths. The higher-wisdom dwelling associated with the stilling of the flowing-forth of dependent origination — namely, the dwelling of the bodhisattvas who, by the augmenting force of the ability to awaken to the truths, discern and display that through the absence of knowledge suffering and the cause of suffering arise, and discern and display that through the presence of knowledge suffering and the cause of suffering are extinguished. The markless dwelling with effort and with function — namely, the dwelling of the bodhisattvas who, precisely by the augmenting force of the three higher-wisdom dwellings, with effort, with function, unlacking and unbroken, operate together with the cultivation of the non-conceptual wisdom directed upon the suchness of all dharmas. The markless dwelling without effort and without function — namely, the dwelling of the bodhisattvas who, having cultivated much within the former markless dwelling, operate spontaneously and naturally, unlacking and unbroken, in accord with the path. The unobstructed-discernment dwelling — namely, the dwelling of the bodhisattvas who, taking as their support the concentration of the well-purified, unmoving wisdom, obtain vast wisdom and expound the Dharma for others; taking the unsurpassed as their support, they are able wondrously to discern, within the dharmas, the alternative expressions, the aims of the meaning, the explanations of the terms, and the distinctions. The utmost fully-perfected bodhisattva dwelling — namely, the bodhisattvas who abide in this, having reached the ultimate upon the bodhisattva path, having obtained the great Dharma-consecration upon unsurpassed perfect complete awakening, either bound to one more birth or dwelling in the final existence; from this dwelling without interval, precisely at that time, they awaken to and realize unsurpassed perfect complete awakening, and are able to perform all that a Buddha performs.
Two · The Differences of Advancement among the Dwellings
Again, the bodhisattvas' resolute-conviction-practice dwelling, with respect to the bodhisattva's cultivation, is narrow in what it does, defective in what it does, and undetermined in what it does; and there is retreat in what is obtained. The supremely-joyful dwelling, with respect to the bodhisattva's cultivation, is vast in what it does, undefective in what it does, and determined in what it does; and whatever is obtained is never again turned back from. As with the supremely-joyful dwelling, so down through the three higher-wisdom dwellings — know that it is likewise. From the first markless dwelling down to the utmost fully-perfected bodhisattva dwelling, with respect to the bodhisattva's cultivation, it is measureless in what it does, undefective in what it does, and determined in what it does; and whatever is obtained is in the end never turned back from.
Again, the bodhisattvas' resolute-conviction-practice dwelling, with respect to the bodhisattva's markless cultivation — know that it is a setting-forth; the supremely-joyful dwelling, the higher-discipline dwelling, the higher-mind dwelling, and the higher-wisdom dwelling, with respect to the bodhisattva's markless cultivation — know that they are an obtaining; the first markless dwelling, with respect to the bodhisattva's markless cultivation — know that it is a perfect realization; the second markless dwelling, with respect to the bodhisattva's markless cultivation — know that it is a purification; the unobstructed-discernment dwelling and the utmost fully-perfected bodhisattva dwelling, with respect to the fruit of the bodhisattva's markless cultivation — know that they are a receiving.
Three · The Practice, State, and Mark of the Bodhisattva in the Resolute-Conviction-Practice Dwelling as It Operates
Question: When the bodhisattva of the resolute-conviction-practice dwelling operates, what practice, what state, and what mark should be known?
Answer: When the bodhisattva of the resolute-conviction-practice dwelling operates, his power of deliberation is strong: with respect to the applications the bodhisattva is to do, he must, with a discriminating wisdom, deliberate again and again before he can cultivate and do them; he is not yet able, spontaneously (naturally-so), to accomplish what is to be done. He has not yet obtained the bodhisattva's supreme cultivation that is firm, continuous, and without retreat; and as with the supreme cultivation, so with the fruits of the supreme cultivation — the various unobstructed resolute convictions, supernormal powers, liberations, concentrations, and meditative attainments — these too he is not yet able to obtain. He is not yet able to transcend the five fears, namely the fear of not surviving, the fear of ill repute, the fear of death, the fear of evil destinies, and the fear of timidity before an assembly. With respect to the benefiting of sentient beings that he ought to do, he must rouse himself and reflect before he can cultivate and do it; he is not yet able, spontaneously, to have compassion and loving concern. Or at one time, toward sentient beings, he gives rise to wrong conduct through body, speech, and mind; or at one time, toward the sense-objects, he gives rise to greedy attachment; or at one time, toward the requisites of life, he manifests miserliness. He acts by trusting another (trusting the words of the Buddhas and bodhisattvas), not yet able to know reality from within himself — with respect to the Tathāgata, or the Dharma, or the Saṅgha, or the meaning of reality, or the affairs of sentient beings, or the supernormal might of the Buddhas and bodhisattvas, or cause, or fruit, or the meaning of what is to be obtained, or the means of obtaining it, or that upon which he practices — he trusts, in every case, by following another. The knowledge-attained-through-hearing and the knowledge-attained-through-reflection that he accomplishes are narrow, not measureless; and moreover, of even these he at times has loss and forgetting — he is one with dharmas that are lost and forgotten. What he accomplishes is the bodhisattva's painful and slow course (a course painful and slow); toward the great awakening he has no fierce and keen aspiration, no blazing diligence, and no deeply firm pure faith.
In three places he has loss of mindfulness and forgetting: first, amid the agreeable and disagreeable forms, sounds, smells, tastes, tangibles, and mental objects of the sense-fields, at one time his mind is turned upside down and he loses right mindfulness; second, within this and that body wherein he takes birth, once he has taken birth, he forgets the former life; third, with respect to the dharmas he has received and retained, long practiced and long expounded, at one time he has some loss and forgetting. In these three places he has loss of mindfulness and forgetting. Or at one time he is complete in keen wisdom, able to receive and retain the dharmas, and capable of penetrating the meaning; or at one time he is not so; or at one time he is complete in remembrance; or at one time he becomes one of the forgetful kind. Toward sentient beings, he is not yet able to know the skillful means of truly taming them; and toward his own Buddha's Dharma, he does not yet know the skillful means of truly drawing it forth. His expounding the Dharma for others, his teaching and admonishing, operate by forced exertion (done by forcing oneself); and because they operate by forced exertion, he cannot truly know — at times it is wasted, at times not wasted, like shooting in the dark: whether it hits or does not hit, it merely, by chance, fulfills the wish.
Or at one time, toward the great awakening, though he has already aroused the mind, he again retreats and casts it away. Or at one time, he casts away the pure discipline and restraint that the bodhisattva earlier received and learned, and is unable to receive and learn it. Or at one time, though he diligently cultivates and practices the benefiting of sentient beings, in the middle he gives rise to weariness, and again casts away the benefiting of sentient beings. By reason of his inclination, he wishes to make himself at ease; by reason of his deliberation, he wishes to make others at ease. With respect to the bodhisattvas' transgressions and offenses, for the most part he is able to know them thoroughly, but not to know them thoroughly again and again, nor to sever them permanently without remainder — because the offenses and transgressions still have present activity again and again. Or at one time, with respect to the Dharma and Vinaya of the Bodhisattva Canon, he is drawn away (shaken) by another. Or at one time, hearing the profound and vast Dharma-teaching, he gives rise to terror, and his mind is shaken, wavering, and in doubt. Toward sentient beings, he is far from all the present activity of great compassion; toward sentient beings he has only a small portion of benefit and ease present before them, not yet vast, not yet measureless. Within all the fully-perfected bodhisattva learning stated above, he is not yet able to learn universally; the fully-perfected bodhisattva marks stated above he has not all accomplished; within the fully-perfected twofold bodhisattva right application stated above, he does not fully manifest; the bodhisattva inclination stated above is not yet pure. Toward his unsurpassed perfect complete awakening, he reckons it still far off, and has not yet firmly and deeply established the augmenting inclination toward nirvāṇa. Just as he flows on for a long time in birth-and-death, so with respect to the blazing, unmoving, wondrously wholesome factors of awakening, he is not yet able to accomplish them. Categories such as these — know that they are named the practices, states, and marks of the bodhisattva of the resolute-conviction-practice dwelling as he operates.
For these bodhisattvas in the resolute-conviction-practice dwelling: when the lower-grade forbearance operates, the practices, states, and marks stated above should be known to be of the superior grade (the ailments at their heaviest); when the middling-grade forbearance operates, the practices, states, and marks stated above should be known to be of the middling grade; when the superior-grade forbearance operates, what is stated above should be known to be of the lower grade, its nature slight and thin. It is precisely when this superior-grade forbearance operates that, with respect to the practices, states, and marks stated above, he is able gradually to make them permanently severed without remainder; and from this without interval, know that the bodhisattva enters the supremely-joyful dwelling. In the supremely-joyful dwelling obtained by means, the dharmas stated for the resolute-conviction-practice dwelling (the deficiencies above) all have no existence, and all the dharmas of the bright class that are contrary to those all become manifest. Because the bodhisattvas accomplish this, they turn and come to be named as having the pure and supreme inclination. When the bodhisattva of the resolute-conviction-practice dwelling operates, although he has a small portion of the resolute conviction of the soft, middling, and superior means, purified by turns, he is not named as having the pure and supreme inclination — why? Because this resolute conviction still operates defiled by the many secondary afflictions. When the bodhisattva of the supremely-joyful dwelling abides, all the secondary afflictions of resolute conviction are permanently severed, and, apart from the secondary afflictions, the pure resolute conviction operates.
Four · The Practice, State, and Mark of the Bodhisattva in the Supremely-Joyful Dwelling as It Operates
Question: When the bodhisattva of the supremely-joyful dwelling operates, what practice, what state, and what mark should be known?
Answer: If the bodhisattvas, from the resolute-conviction-practice dwelling, enter the supremely-joyful dwelling: the bodhisattva's great vow toward unsurpassed perfect complete awakening, made earlier, had not well penetrated the self-nature of awakening, had not well penetrated the means to awakening, and for the most part operated in accord with outer conditions, not well determined; in order to remove and cast that away, they give rise to the bodhisattva's great vow, complete with six marks, wholly newly well-determined, of a nature cultivated through inward realization: it surpasses all the remaining bright and pure vows; it is unequaled and uncommon — its fruit is the world, and yet it surpasses all the world's realms, and, by reason of rescuing in accord with the suffering of all sentient beings, it is not held in common with any śrāvaka or pratyekabuddha; although in a single instant this vow arises, the nature of dharmas is naturally so, and it can obtain the bodhisattva's measureless, bright, and lovely fruit; again, once the unchanging, inexhaustible self-nature of this great vow is obtained, there is no other cause or condition that can make it retreat or alter; again, it is a supreme portion; it falls upon the very last, ultimate great awakening. Such a bodhisattva's well-determined vow is also named the arousing of the mind.
Again, this kind of bodhisattva's arousing of the mind should be known briefly by four marks. Which four marks? First, by what mark is the bodhisattva's arousing of the mind? Second, what does the arousing of the mind take as its object? Third, with what state, what mark, what self-nature does the arousing of the mind arise? Fourth, what is the excellent benefit of the arousing of the mind? By these four marks the bodhisattva's arousing of the mind should be known. — The bodhisattvas, in the resolute-conviction-practice dwelling, have already well accumulated all wholesome roots, and have already rightly gone forth in the bodhisattva practice: stated briefly, this is the "mark" (by what mark is the arousing of the mind). Again, the bodhisattvas take as their object, without error and swiftly, in the age to come: the completion of all the provisions for awakening, the completion of all the bodhisattva's benefiting of sentient beings, the completion of all the kinds of all the Buddha's Dharma of unsurpassed perfect complete awakening, and the completion of the works and deeds of all the Buddhas: stated briefly, this is the object of the arousing of the mind. Again, the bodhisattvas (the self-nature of the arousing of the mind): without error and swiftly rouse all the provisions for awakening, accord with all the bodhisattva's doings for sentient beings, accord with the obtaining of the unsurpassed perfect complete awakening's teacherless, natural, wondrous knowledge, accord with the works and deeds of all the Buddhas in every kind, and accord with the vast vow-mind. Again, the bodhisattvas, having aroused this mind (the excellent benefit): surpass the bodhisattva's ordinary-being stage, realize and enter the bodhisattva's right nature apart from birth, are born into the family of the Tathāgata, become the true sons of the Buddha, are determinedly directed toward perfect complete awakening, and determinedly continue the noble lineage of the Tathāgata.
Again, having rightly obtained the true purity-of-realization, he has exceedingly much joy. Toward other sentient beings, he is far from the greater part of anger, harm, and quarreling. Toward the benefiting of beings that a bodhisattva does in every kind, toward the completion of the provisions for awakening in every kind, toward all the Buddha's Dharma of unsurpassed awakening in every kind, toward what a Buddha does in every kind — with a pure and augmenting inclination, drawing near by resolute conviction, he enters in, and thereupon these dharmas are swiftly and perfectly realized; observing his own body as able to rightly accord, understanding it thus, he has exceedingly much joy. Again, observing that this dwelling is wondrously wholesome and vast, able to draw forth deliverance, undefiled and unequaled, gathering-in and benefiting, joy of body and mind — within it these measureless, blazing wholesome dharmas all become accomplished. Again, knowing for himself: "Toward unsurpassed perfect complete awakening I am now already near; toward the great awakening my supreme inclination has already become pure; I am now already apart from all fears" — by reason of these causes and conditions, he has exceedingly much joy.
Because the bodhisattvas are already able to give rise to a well-determined mind, they sever and remove all five fears: because they well cultivate the wondrous knowledge of no-self, even the discriminated notion of a self no longer operates — how much less would there be a discriminated love of self, or a love of the requisites of life — by reason of these causes and conditions, there is no fear of not surviving. Because they hope for nothing from another, they constantly rouse of themselves such a wish and joy: "I shall benefit all sentient beings," rather than seeking anything from sentient beings — by reason of these causes and conditions, there is no fear of ill repute. Because they are apart from the view of self, they have no notion of the "self" being ruined and destroyed — hence there is no fear of death. They know for themselves that after death, in the age to come, they will determinedly meet the Buddhas and bodhisattvas — by reason of this, there is determinedly no fear of evil destinies. Because they see, upon their inclination, that in all the world there is not even one equal to them — how much less superior — therefore there is no fear of timidity before an assembly. The bodhisattva thus is far from all the five fears, far from all the terror of hearing the profound right Dharma expounded, far from all lofty pride and haughtiness, far from all the anger arising from the various wrong conduct caused by others' failure to benefit them, and far from all greedy delight in worldly wealth. Because he is undefiled, there is nothing he hates and turns from; because he has the blazing, there is no worldly inclination; he is able perfectly to realize all wholesome dharmas.
Again, in the present dharma, he is able to rouse all the bodhisattva's diligence, led on by the augmenting force of faith. In the age to come, the ten great vows as stated before in the Chapter on the Factors of Awakening — now, precisely in this supremely-joyful dwelling, he is able to draw them forth in completeness — because he has obtained the pure supreme inclination. Wishing to make offerings to the most excellent sentient being, the true field of merit, the great teacher and Dharma-lord, he draws forth the first great vow. Wishing to receive and retain the unsurpassed right Dharma that they proclaim, he draws forth the second great vow. Wishing to entreat the turning of the wondrous, unprecedented right Dharma-wheel, he draws forth the third great vow. Wishing, in accord with that, to practice the bodhisattva practice, he draws forth the fourth great vow. Wishing to ripen those sentient beings who are vessels, he draws forth the fifth great vow. Wishing to go toward the Buddha-lands, to attend upon and behold the Tathāgatas, to serve and make offerings, and to hear and receive the right Dharma, he draws forth the sixth great vow. In order to purify and refine his own Buddha-land, he draws forth the seventh great vow. In order, in all places of birth, ever not to be far from the Buddhas and bodhisattvas, and to have with the bodhisattvas ever one and the same flavor of inclination and application, he draws forth the eighth great vow. In order ever to benefit all sentient beings, never once passing them by in vain, he draws forth the ninth great vow. In order to realize unsurpassed perfect complete awakening and perform the deeds of the Buddhas, he draws forth the tenth great vow. And he makes this vow, saying: as the realm of sentient beings continues on by turns and is in the end never cut off and exhausted, and as the course of the world continues on by turns and is in the end never cut off and exhausted, so this great vow of mine continues on birth after birth, down to the very edge of ultimate awakening, ever not far off, ever not lost and forgotten, ever not sundered and departed. Vowing to himself thus, in his mind he arouses the right vow. Know that herein, the former part rouses the vow with regard to the matters that ought to be vowed, and the latter part rouses the vow again with regard to the vow itself. Thus the bodhisattva, taking the ten great vows as the head, is able to give rise to numberless hundreds of thousands of right vows.
Thus the bodhisattva, in the age to come complete with the great vows, in the present dharma rouses great diligence. There are, further, ten dharmas of pure-cultivation dwelling, able to make the supremely-joyful dwelling swiftly obtain purity: first, toward the Buddha's Dharma he gives rise deeply to pure faith. Second, observing the principle of dependent origination of sentient beings, he realizes (knows) that there is only a pure great mass of suffering, and gives rise to great compassion. Third, having observed that, he vows to himself, saying, "I shall cause those classes of sentient beings to be liberated from such a pure great mass of suffering and to obtain the foremost ease," and gives rise to great loving-kindness. Fourth, in order to rescue all grief and suffering, he has for himself no clinging regard; because he has no clinging regard, he is able to give up all inner and outer body and wealth, practicing generosity toward sentient beings. Fifth, in order to benefit sentient beings, he diligently seeks worldly and world-transcending dharmas from others, never once wearying. Sixth, because he does not weary, he realizes the purity of the knowledge of all treatises, and well knows the treatises. Seventh, because he well knows the treatises, toward the inferior, middling, and superior classes of sentient beings, he cultivates right practice as is fitting and as is suitable, and well understands the world. Eighth, precisely within such right application, according to the fitting time, the measure, and the rest, he practices rightly, cultivating conscience and shame. Ninth, precisely within such right application, he obtains the non-retreating nature of firm strength and upholding. Tenth, with the various most excellent gifts of support and reverence, together with right practice, he makes offerings to the Tathāgata. These are named the ten dharmas of pure-cultivation dwelling, by which the supremely-joyful dwelling is able swiftly to obtain purity — namely, pure faith, loving-kindness, compassion, giving in generosity, being without weariness, well knowing the treatises, well understanding the world, cultivating conscience and shame, the nature of firm strength and upholding, and making offerings to the Tathāgata.
Again, the bodhisattvas, having received and learned these ten dharmas, accorded with them, and cultivated them much, then, with respect to the remaining nine bodhisattva dwellings — the higher discipline and the rest — from the Buddhas and bodhisattvas they diligently and single-mindedly seek out the merits and faults of the path in its every kind, together with the joy of supernormal powers and the undestroyed path, and well grasp their marks of "practice, obtaining, and outflow"; upon all the dwellings they naturally ascend and advance, and realize the great awakening; becoming a great guiding-teacher, they lead the whole caravan of sentient beings, ferrying them across the perilous road of the wilderness of birth-and-death. Know herein: the practices that are able to enter are called "practice"; when one is rightly entering, it is called "obtaining"; when, having entered, the fruits and benefits are accomplished and perfectly realized, it is called "outflow."
Again, the bodhisattvas who abide in this dwelling, by two causes and conditions, presently see the Buddhas: either by hearing the teaching of the Bodhisattva Canon, or by the inner mind rousing resolute conviction, they believe that in the various worlds of various different names throughout the ten directions there are Buddha-Tathāgatas of various different names, and with a mind operating together with coarse pure faith they seek and wish presently to behold them; having sought thus, they are truly and correspondingly fulfilled — know that this is named the first cause and condition. Again, in the mind they rouse such a right vow: "Wherever, in this or that world, a Buddha appears, I shall go and be born there"; having vowed thus, they are truly and correspondingly fulfilled — know that this is named the second cause and condition. The bodhisattva thus, by coarse pure faith presently sees the Buddhas, and by the force of the right vow presently sees the Buddhas; having obtained the seeing, according to their strength and according to their ability they raise reverence and offering of every kind, presenting the various most excellent implements of joy, and to the assembly of the Saṅgha they show reverence and make offerings; at the place of the Tathāgata they hear the right Dharma, receive and retain it without error, diligently practice, and practice the Dharma in accord with the Dharma; by the four means of gathering they ripen sentient beings; and all their wholesome roots they entirely dedicate to unsurpassed awakening. By these three kinds of pure causes and conditions, those wholesome roots become doubly the more bright and pure — namely: because they make offerings to and gather in the Buddha, the Dharma, and the Saṅgha; because by the four means of gathering they ripen sentient beings; because they dedicate all wholesome roots to awakening. So it goes, down to measureless koṭis of nayutas of hundreds of thousands of great aeons. Just as a shrewd and wise craftsman of the world puts ore-natured gold into fire, and, refining it thus and thus, thereby turns and makes it thus and thus bright and pure; so too, the wholesome roots that the bodhisattva of pure and supreme inclination has, by these three kinds of pure causes and conditions turn and become the more bright and pure — know that it is likewise.
Again, those who abide in this dwelling, in place after place of birth, for the most part become wheel-turning kings, ruling the continent of Jambudvīpa and obtaining great mastery: far from all the stains of miserliness that exist, their might overspreads sentient beings, and they tame miserliness. Within the works and deeds done by the four means of gathering, in all cases they are never apart from the treasures of the Buddha, the Dharma, and the Saṅgha, and they realize the attention to awakening in its every kind. Ever they make a vow, saying: "I shall be, among all sentient beings, the honored one, becoming for all sentient beings the support upon which all their benefit and welfare rests." If they delight in rousing such diligence, casting away all household, kin, wealth, and rank, taking refuge in the noble teaching of the Buddha, and, with pure faith, going forth into homelessness, then in a single instant, in a mere flash, an instant, a moment, they are able to realize a hundred bodhisattva concentrations; with the pure divine eye they are able, in various Buddha-lands, to see a hundred Tathāgatas; and of those Buddhas' transformational upholding and bodhisattva upholding they are all able to understand; by the force of supernormal powers they are able to shake a hundred worlds, and can go there in body; they emit a great radiance, illuminating all around, causing all to see it universally; they transform into a hundred kinds, ripening a hundred kinds of sentient beings to be transformed; if they wish to prolong life, they can abide for a hundred aeons; into the matters of a hundred aeons in the prior and the latter reach, their knowledge and vision are able to enter; within the various dharma-gateways of the aggregates, elements, sense-fields, and the rest, upon a hundred dharma-gateways they are able rightly to deliberate; they transform into a hundred bodies, and each body is able to manifest a hundred bodhisattva retinues surrounding it. From this onward, these bodhisattvas, by the force of the vow, know that there are measureless mights and supernormal transformations — the bodhisattvas who abide in such a supremely-joyful dwelling, their vow-force augmenting, are able to draw forth the supernormal transformations done by measureless, excellent right vows; such right vows, even in koṭis of nayutas of hundreds of thousands of great aeons, are not easily to be numbered to their exhaustion.
Know that this is named the brief account of the bodhisattva's supremely-joyful dwelling — namely: by reason of well-determining; by reason of the arousing of the mind in four marks; by reason of rousing diligence and drawing forth the right vows; by reason of the dharmas of pure-cultivation dwelling; by reason of the disclosing of the remaining dwellings; by reason of the refining of the wholesome roots; by reason of taking birth; and by reason of might. If it were proclaimed at length, it is as stated in the Sūtra of the Ten Grounds for the Ground of Supreme Joy.
Five · Grounds and Dwellings: Matched to the Ten Grounds
The bodhisattva's ten grounds proclaimed at length in the Sūtra of the Ten Grounds are precisely the bodhisattva's ten dwellings briefly proclaimed herein by the matrix (mātṛkā, the mother-text) gathered under the Bodhisattva Canon — in their sequence, from the supremely-joyful dwelling down to the utmost fully-perfected bodhisattva dwelling. Know herein: by the meaning of being able to uphold and retain the bodhisattva, it is named a "ground"; by the meaning of being able to be a dwelling-place of enjoyment, it is named a "dwelling."
為什麼講完存心，要講位次
相品給了菩薩的長相，分品給了身分，增上意樂品給了存心——但一個人從發心到成佛，究竟走在哪裡、走到了哪裡？遁倫點出住品的來意：「前未廣明菩薩眾行，行必依位，是故意樂品後，則明住品」。窺基算得更清楚：「以初發心終至極果，分位差別總有十三」。行一定落在某個位置上；把位置攤開，一條路就看得見全程。這就是住品——隨法瑜伽處四品的壓軸，也是全菩薩地修證階位的總圖。
「住」是什麼意思？論本末後自釋：「由能攝持菩薩義故，說名為地；能為受用居處義故，說名為住」——同一段路程，從「承載」的角度叫地，從「居住」的角度叫住。有意思的是三家譯本各給了一個解釋：曇無讖本作「攝受眾生故說地，自受行住故說住」，求那跋摩本作「利他故名地，自利故名行」——攝持／受用、攝眾／自受、利他／自利，三家三詮，指向同一對概念的兩面。
十二住：一張總路線圖
論本開列：種性住、勝解行住、極歡喜住、增上戒住、增上心住，三種增上慧住（覺分相應、諸諦相應、緣起流轉止息相應），有加行有功用無相住、無加行無功用無相住、無礙解住、最上成滿菩薩住——十二住「普攝一切諸菩薩住，普攝一切諸菩薩行」。此外復有如來第十三住，「現前等覺廣大菩提，名無上住」，詳說留給究竟瑜伽處末尾的建立品。曇無讖譯本這裡有個可愛的古譯：「阿惟三佛住如來住」——「阿惟三佛」是「現前等覺」的古音寫，新舊兩譯在此並肩而立。
十二住與《十地經》的十地什麼關係？論本明說：「彼十地經廣所宣說菩薩十地，即是此中菩薩藏攝摩怛理迦略所宣說菩薩十住。如其次第，從極歡喜住，乃至最上成滿菩薩住」——掐頭去尾：十二住中去掉最前的種性住、勝解行住（地前二位），餘十住恰是十地。住品是《十地經》的本母版。
還有一條珍貴的考據，遁倫記錄了玄奘的一次勘本：有人想拿《攝大乘論》的三位五人來會通十二住，「三藏勘梵本攝論，今無十二住文，故不須會釋……驗知真諦三藏所翻謬」——玄奘親自核對梵本攝論，判定舊譯衍出的「十二住」文不足為據。會不會通，先勘原本再說：這是玄奘門下的家法。
種姓住：種子已在庫裡
十二住之首是種姓住——還沒發心，只是「性自仁賢」：本性裡自然而然向善，「非由思擇有所制約、有所防護」（段）。最要緊的一句是：「任持一切佛法種子，於自體中、於所依中，已具足有一切佛法一切種子」（段）。這個「所依」是什麼？景師直指：「則賴耶中，持彼種子名所依中」；測師印證：「猶是攝論依本識中也」，其語段內續出二門：「種子所依有二：一、真實理門則依阿賴耶轉；二、隨轉理門依五蘊身住」（錄文無別標，或測續、或遁倫自注，並存）——從真實理上說，種子託於阿賴耶識；從隨順世俗說，寄於五蘊身。成佛的全部可能性，此刻已如種子入庫，只待緣熟。
泰師再分一層：「種姓有二：一、性種姓，謂無始凡夫有大乘姓者……二、習種姓」——本有與熏成，與種性品的本性住、習所成二種姓一脈相承。
勝解行住：地前的真實模樣
從初發心到尚未得清淨意樂，「所有一切諸菩薩行，當知皆名勝解行住」（段）。論本對這一位的行狀相寫得毫不留情面：思擇力強而任性不足——做什麼都要「以分別慧數數思擇方能修作」；未越五怖畏（不活畏、惡名畏、死畏、惡趣畏、處眾怯畏）；有時對有情起邪行、對境界起貪著、對資生具現慳悋；「信他諸佛菩薩而行，未能自內了知真實」——什麼都信得過佛菩薩，只是自己還沒親見；於三處有忘失念；為人說法教授，「如闇中射，或中不中，隨欲成故」——黑暗裡放箭，中了也是碰巧。有時發了心又退，受了戒又捨，行利他行到一半生厭倦又放下。
這一長串「或於一時」，是本論給地前修行人畫的一幅誠實的自畫像——不是責備，是定位：知道自己在哪一站，才知道下一站長什麼樣。而出口也寫明白了：勝解行住有下中上三品忍，「即於如是上忍轉時，於上所說諸行狀相，漸次能令無餘永斷，從此無間，當知菩薩入極喜住」（段）。三品忍配什麼位次？泰師配「十解十行十迴向則為下中上三品忍」，窺基則配「在十信位名下忍……在十解十行時名中忍，十迴向等名上忍」——起算差一位，二配並陳。
順帶一條訓詁：逐住設問的「何行、何狀、何相」三個字眼，三藏云「行則是狀，狀則是相，名異義一也」；測師另述兩釋，其一以三時配，其一竟以四分配——「見相名行，自證名狀，證自證分名相」；遁倫勘曇無讖舊譯「但問有何行相」，斷云「還依三藏本」——名異義一。
極歡喜住：入地那一天發生的事
從勝解行住跨進極歡喜住，論本用了大量篇幅寫這一站——因為這是質變的一站。先是善決定願：六相具足的菩薩大願，「雖一剎那生起此願，法性自爾能得菩薩無量白法可愛之果」（段）。再是四相發心（何相、何所緣慮、何狀何自性起、何勝利）——發此心已，「超過菩薩凡異生地，證入菩薩正性離生，生如來家，成佛真子」（段）。
然後是五怖畏的徹底除斷：修無我妙智，連「分別我想」都不轉了，何況我愛——所以不怕活不下去；饒益一切有情而無所求覓——所以不怕壞名聲；離我見，於我無失壞想——所以不怕死；自知死後決定值遇諸佛菩薩——所以不怕惡趣；見一切世間無一與我齊等——所以在大眾中不怯場。地前的五怖畏（勝解行住段），入地之日連根拔起——前後兩段對讀，正是一站與一站的落差。
接著十大願在此具足引發（明文回指菩提分品），願願以「如有情界展轉相續，終無斷盡」為誓；十種淨修住法（淨信、慈、悲、惠捨、無厭倦、善知諸論、善解世間、慚愧、堅力持性、供養如來）令此住速得清淨；二因緣見佛（麁淨信求見、正願往生）；三種清淨因緣（供養佛法僧、四攝成熟有情、善根迴向菩提）令善根倍復明淨——論本在這裡放下了鍊金喻的第一錘：「譬如世間黠慧工匠，以鑛性金置於火中，如如燒鍊，如是如是轉得明淨」。這個金喻將一路跟隨菩薩，住住加工，直到法雲地（詳之二）。
受生則多作贍部洲輪王；若出家精進，「一剎那頃，瞬息須臾能證菩薩百三摩地」——見百如來、動百世界、住百劫、化百身，百門齊發。願力所引的神變，從此「俱胝那庾多百千大劫，不易可數」。
此品（之一）照出的一義
十二住把「菩薩」從一個籠統的名字，攤開成一條有站牌的路：種子在庫（種姓住）、上路摸索（勝解行住）、正式入門（極歡喜住）……每一站有它的行、狀、相——有它做得到與做不到的事。論本毫不掩飾地前的狼狽（闇中射），也毫不吝惜入地的莊嚴（百三摩地）；因為只有兩頭都如實，「發趣—得—清淨」的次第才可信。可信的路線圖，比激勵人心的口號更能讓人走遠。
承衍
本子上承隨法瑜伽處前三品（相·分·增上意樂——極歡喜住即「淨勝意樂住」，正接增上意樂品三地配位）；種姓住回指種性品、四相發心貫發心品、十大願回指菩提分品；如來住指後建立品（段）。攝決擇分於隨法瑜伽處有重決九目，全屬住品義（見〈考據〉目二）。異譯：曇無讖 住品第四（卷九末重出對校本，十二住名目互異）·求那跋摩 生菩提地品第四（作十二「行」，無「定行」，名目異構）——見〈考據〉目二。下接之二：增上戒住以下九住，逐住配十地，末結三無數大劫、二障斷位、類聲聞住。
Why, Having Expounded the Mindset, Must One Then Expound the Positions
The Chapter on Marks gave the bodhisattva's outward look; the Chapter on Parts gave his status; the Chapter on the Higher Inclination gave his mindset — but a person, from the arousing of the mind to the attainment of buddhahood, just where does he walk, and how far has he come? Dunlun points out the reason the Chapter on the Dwellings comes when it does: "Earlier, the bodhisattva's manifold practices had not been expounded at length; and practice must rest upon a position; therefore, after the Chapter on the Higher Inclination, the Chapter on the Dwellings is expounded". Kuiji reckons it more precisely still: "From the first arousing of the mind through to the utmost fruit, the differences of position amount in all to thirteen". Practice necessarily falls upon some position; spread the positions open, and the whole course of one road can be seen. This is the Chapter on the Dwellings — the capstone of the four chapters of the Section on the Yoga in Accord with the Dharma, and the master-map of the whole scheme of cultivation-and-realization positions of the Bodhisattva Stage.
What does "dwelling" mean? The treatise itself glosses it at its close: "By the meaning of being able to uphold and retain the bodhisattva, it is named a ground; by the meaning of being able to be a dwelling-place of enjoyment, it is named a dwelling" — one and the same stretch of road, called a "ground" from the angle of "bearing," and a "dwelling" from the angle of "residing." Interestingly, the three translated recensions each give an explanation of their own: Dharmakṣema's recension reads "because it gathers in sentient beings it is called a ground; because it is one's own reception of practice and dwelling it is called a dwelling"; Guṇavarman's recension reads "because it benefits others it is called a ground; because it benefits oneself it is called a practice" — upholding/enjoyment, gathering-others/self-reception, benefiting-others/benefiting-self: three translators, three glosses, pointing to the two faces of one and the same pair of concepts.
The Twelve Dwellings: A Single Master Route-Map
The treatise lays them out: the lineage dwelling, the resolute-conviction-practice dwelling, the supremely-joyful dwelling, the higher-discipline dwelling, the higher-mind dwelling, the three higher-wisdom dwellings (associated with the factors of awakening, associated with the truths, associated with the stilling of the flowing-forth of dependent origination), the markless dwelling with effort and with function, the markless dwelling without effort and without function, the unobstructed-discernment dwelling, and the utmost fully-perfected bodhisattva dwelling — the twelve dwellings "wholly gather in all bodhisattva dwellings and wholly gather in all bodhisattva practices." Beyond these there is, further, the Tathāgata's thirteenth dwelling, which "directly and fully awakens to the vast and great awakening before one, and is named the Unsurpassed Dwelling"; the detailed exposition is left to the Chapter on Establishment at the end of the Section on the Ultimate Yoga. Dharmakṣema's recension has, here, a charming old rendering: "Aweisanfo dwells in the Tathāgata dwelling" — "Aweisanfo" is the old phonetic transcription of "directly and fully awakens" (現前等覺); the new and the old translations stand here shoulder to shoulder.
What relation do the twelve dwellings have to the ten grounds of the Sūtra of the Ten Grounds? The treatise says plainly: "The bodhisattva's ten grounds proclaimed at length in that Sūtra of the Ten Grounds are precisely the bodhisattva's ten dwellings briefly proclaimed herein by the matrix (mātṛkā) gathered under the Bodhisattva Canon. In their sequence, from the supremely-joyful dwelling down to the utmost fully-perfected bodhisattva dwelling" — trim off head and tail: remove from the twelve dwellings the foremost lineage dwelling and resolute-conviction-practice dwelling (the two pre-ground positions), and the remaining ten dwellings are exactly the ten grounds. The Chapter on the Dwellings is the matrix-version of the Sūtra of the Ten Grounds.
There is, besides, a precious piece of textual scholarship that Dunlun records — a collation Xuanzang once made. Someone wished to take the three positions and five persons of the Mahāyānasaṃgraha and reconcile them with the twelve dwellings; but "the Tripiṭaka-master, collating the Sanskrit text of the Saṃgraha, [found that] it now has no text of the twelve dwellings; therefore there is no need to reconcile them … it is thereby verified that what the Tripiṭaka-master Paramārtha translated is in error" — Xuanzang, checking the Sanskrit Saṃgraha in person, judged that the "twelve dwellings" text, expanded out in the old translation, would not stand as evidence. Whether or not to reconcile — first collate the original text, then speak: this was the house-method of Xuanzang's school.
The Lineage Dwelling: The Seeds Are Already in the Storehouse
First among the twelve dwellings is the lineage dwelling — the mind not yet aroused, only "by nature naturally benevolent and worthy": within one's nature, naturally inclining toward the wholesome, "not by holding oneself in check and guarding oneself through deliberation" 〔passage〕. The most essential single line is: "he upholds and retains the seeds of all the Buddha's Dharma; within his own substance, and within his support, he already has complete all the seeds of all the Buddha's Dharma" 〔passage〕. What is this "support"? Jing points straight at it: "then within the store consciousness, holding those seeds is named 'within the support'"; Woncheuk confirms it: "this is still the Saṃgraha's 'within the root consciousness'"; and continuing within his passage there come forth two gateways: "the support of the seeds is twofold: first, on the gateway of true principle it rests upon the store consciousness and turns; second, on the gateway of accommodation-to-the-conventional it rests upon and dwells in the body of the five aggregates" 〔the transcribed text bears no separate marker; whether Woncheuk's continuation or Dunlun's own note, both are preserved〕 — spoken from the side of true principle, the seeds are entrusted to the store consciousness; spoken in accommodation to the conventional, they are lodged in the body of the five aggregates. The whole possibility of attaining buddhahood, at this very moment, has already, like seeds entering the storehouse, only to await the ripening of conditions.
Tai divides it one layer further: "lineage is twofold: first, the lineage-by-nature, namely those ordinary beings from beginningless time who have the Great-Vehicle lineage … second, the cultivated lineage" — the innate and the cultivated-into-being, of a piece with the Chapter on Lineage's two lineages, the dwelling-by-nature and the accomplished-through-cultivation.
The Resolute-Conviction-Practice Dwelling: The True Look of the Pre-Ground
From the first arousing of the mind to the not-yet-obtaining of the pure inclination, "all the bodhisattva practices — know that they are all named the resolute-conviction-practice dwelling" 〔passage〕. The treatise writes the practice-state-and-mark of this position without sparing its face: the power of deliberation is strong while spontaneity is deficient — whatever he does, he must "with a discriminating wisdom deliberate again and again before he can cultivate and do it"; he has not yet crossed the five fears (the fear of not surviving, the fear of ill repute, the fear of death, the fear of evil destinies, and the fear of timidity before an assembly); at times, toward sentient beings he raises wrong conduct, toward the sense-objects he raises greedy attachment, and toward the requisites of life he manifests miserliness; "he acts by trusting the Buddhas and bodhisattvas, not yet able to know reality from within himself" — everything he can trust to the Buddhas and bodhisattvas, only he himself has not yet personally seen it; in three places he has loss of mindfulness and forgetting; expounding the Dharma and teaching others, "like shooting in the dark: whether it hits or does not hit, it merely, by the wish, comes off" — shooting arrows in the dark, and a hit is only by chance. At times he arouses the mind and then retreats, receives the discipline and then casts it away, practices the benefiting of others halfway and then, growing weary, sets it down again.
This long string of "at one time … at one time …" is a truthful self-portrait that the treatise draws for the pre-ground practitioner — not a rebuke, but a locating: only by knowing which station one is at does one know what the next station looks like. And the way out is written plainly too: the resolute-conviction-practice dwelling has the lower, middling, and superior three grades of forbearance, and "it is precisely when this superior-grade forbearance operates that, with respect to the practices, states, and marks stated above, he is able gradually to make them permanently severed without remainder; and from this without interval, know that the bodhisattva enters the supremely-joyful dwelling" 〔passage〕. What positions do the three grades of forbearance match? Tai matches them "the ten understandings, ten practices, and ten dedications are the lower, middling, and superior three grades of forbearance"; Kuiji matches them "at the position of the ten faiths, named the lower forbearance … at the ten understandings and ten practices, named the middling forbearance; the ten dedications and the rest, the superior forbearance" — the reckoning begins one position apart; the two matchings are set out side by side.
Incidentally, a point of gloss: of the three terms in the question posed at each dwelling, "what practice, what state, what mark," the Tripiṭaka-master says "practice is state, state is mark; the names differ but the meaning is one"; Woncheuk gives besides two further readings, the one matching them to three times, the other going so far as to match them to the four parts — "the seeing part and the mark-part are named 'practice,' the self-witnessing is named 'state,' the witnessing-of-the-self-witnessing part is named 'mark'"; Dunlun, collating Dharmakṣema's old translation "it only asks, what practice-mark is there," concludes "one still follows the Tripiṭaka-master's recension" — the names differ but the meaning is one.
The Supremely-Joyful Dwelling: What Happens on the Day of Entering the Ground
Crossing from the resolute-conviction-practice dwelling into the supremely-joyful dwelling, the treatise uses a great expanse of text to write this one station — because this is the station of qualitative change. First comes the well-determined vow: the bodhisattva's great vow, complete with six marks, "although in a single instant this vow arises, the nature of dharmas is naturally so, and it can obtain the bodhisattva's measureless, bright, and lovely fruit" 〔passage〕. Next comes the four-mark arousing of the mind (by what mark, what does it take as its object, with what state and what self-nature does it arise, what is its excellent benefit) — having aroused this mind, "he surpasses the bodhisattva's ordinary-being stage, realizes and enters the bodhisattva's right nature apart from birth, is born into the family of the Tathāgata, and becomes the true son of the Buddha" 〔passage〕.
Then comes the thorough severing of the five fears: cultivating the wondrous knowledge of no-self, even the "discriminated notion of a self" no longer operates, how much less the love of self — so he does not fear that he cannot survive; benefiting all sentient beings while seeking nothing from them — so he does not fear an ill name; apart from the view of self, having no notion of the self being ruined — so he does not fear death; knowing for himself that after death he will determinedly meet the Buddhas and bodhisattvas — so he does not fear the evil destinies; seeing that in all the world there is not one equal to him — so before an assembly he does not lose his nerve. The pre-ground's five fears (the resolute-conviction-practice-dwelling passage), on the day of entering the ground, are pulled up by the root — read the former and latter passages together, and it is exactly the drop between one station and the next.
Next, the ten great vows are drawn forth in completeness here (with an explicit back-reference to the Chapter on the Factors of Awakening), each vow sworn with "as the realm of sentient beings continues on by turns and is in the end never cut off and exhausted"; the ten dharmas of pure-cultivation dwelling (pure faith, loving-kindness, compassion, giving in generosity, being without weariness, well knowing the treatises, well understanding the world, conscience and shame, the nature of firm strength and upholding, making offerings to the Tathāgata) make this dwelling swiftly obtain purity; the two causes and conditions for seeing the Buddhas (seeking to see by coarse pure faith, taking birth by the right vow); the three kinds of pure causes and conditions (making offerings to the Buddha, Dharma, and Saṅgha; ripening sentient beings by the four means of gathering; dedicating wholesome roots to awakening) make the wholesome roots doubly the more bright and pure — and here the treatise lets fall the first hammer-stroke of the gold-refining simile: "just as a shrewd and wise craftsman of the world puts ore-natured gold into fire, and, refining it thus and thus, thereby turns it, thus and thus, and makes it bright and pure". This gold-simile will follow the bodhisattva all along the way, worked at dwelling by dwelling, down to the Ground of the Dharma-Cloud (see Part Two).
Taking birth, he for the most part becomes a wheel-turning king of Jambudvīpa; and if he goes forth and is diligent, "in a single instant, in a mere flash, an instant, a moment, he is able to realize a hundred bodhisattva concentrations" — seeing a hundred Tathāgatas, shaking a hundred worlds, abiding for a hundred aeons, transforming into a hundred bodies, a hundred gateways firing off together. The supernormal transformations drawn forth by the force of the vow, from this point on, are "in koṭis of nayutas of hundreds of thousands of great aeons not easily to be numbered."
The One Meaning This Chapter (Part One) Casts into Relief
The twelve dwellings spread "bodhisattva" out from a vague name into a road with station-signs: the seeds in the storehouse (the lineage dwelling), setting out and feeling one's way (the resolute-conviction-practice dwelling), the formal entering of the gate (the supremely-joyful dwelling)…. Each station has its practice, its state, its mark — has the things it can and cannot yet do. The treatise does not in the least conceal the pre-ground's raggedness (shooting in the dark), nor in the least stint on the grandeur of entering the ground (the hundred concentrations); for only when both ends are told truthfully does the sequence of "setting-forth — obtaining — purifying" become trustworthy. A trustworthy route-map carries one farther than a heart-stirring slogan.
Carrying Forward
This part inherits, from above, the first three chapters of the Section on the Yoga in Accord with the Dharma (Marks · Parts · the Higher Inclination — the supremely-joyful dwelling being precisely the "pure and supreme inclination dwelling", which directly joins the Chapter on the Higher Inclination's matching of the three grounds of position); the lineage dwelling back-refers to the Chapter on Lineage, the four-mark arousing of the mind runs through the Chapter on Arousing the Mind, and the ten great vows back-refer to the Chapter on the Factors of Awakening; the Tathāgata dwelling points ahead to the later Chapter on Establishment 〔passage〕. The Section on Ascertainment, in the Section on the Yoga in Accord with the Dharma, has a re-ascertainment under nine headings, all of it belonging to the meaning of the Chapter on the Dwellings (see the Apparatus, Heading Two). Alternate translations: Dharmakṣema, the Chapter on the Dwellings, chapter four 〔a re-issued collation-recension at the end of fascicle nine, whose twelve-dwelling naming differs〕 · Guṇavarman, the Chapter on the Ground of Generating Awakening, chapter four 〔it makes twelve "practices," without a "concentration practice," a differently-constructed naming〕 — see the Apparatus, Heading Two. This joins, below, to Part Two: the nine dwellings from the higher-discipline dwelling onward, each dwelling matched to the ten grounds, closing with the three incalculable great aeons, the positions of the severing of the two obstructions, and the dwelling likened to the śrāvaka.
考據Apparatus
住品之一＝隨法瑜伽處第四品前半；建立菩薩十二住＋如來第十三住，逐住略釋，辨諸住勝進差別，廣問答勝解行住、極歡喜住之行狀相，末以「攝持名地·居處名住」對配《十地經》十地。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 玄奘 T1579 本地分 | 菩薩地·隨法瑜伽處 住品第四之一〔T30n1579 0552c19 品題–0556b25〕（卷四十七；之二起 0556b26） |
| 論文自身 | 牒前問〔0552c20〕→ 十二住總標＋如來第十三住〔0552c24〕→ 嗢拕南〔0553a01〕→ 列名（種性／勝解行／極歡喜／增上戒／增上心／三種增上慧〔覺分相應·諸諦相應·緣起流轉止息相應〕／有加行有功用無相／無加行無功用無相／無礙解／最上成滿）→ 逐住略釋（種姓住〔0553a20〕·勝解行住〔0553b03〕·極歡喜住〔0553b19〕……最上成滿〔0553c11〕）→ 諸住勝進差別（狹小廣大無量·發趣得圓證清淨領受）→ 勝解行住行狀相問答〔0553c29〕（五怖畏〔0554a06〕·闇中射〔0554b01〕·三品忍）→ 極歡喜住行狀相問答〔0554c06〕（六相大願·四相發心·斷五怖畏·十大願回指菩提分品〔0555b05〕·十淨修住法〔0555b29〕·行得等流·二因緣見佛〔0555c27〕·三清淨因緣〔0556a11〕·鑛金喻〔0556a15〕·輪王受生·百三摩地〔0556a26〕）→ 對十地「彼十地經廣所宣說菩薩十地，即是此中菩薩藏攝摩怛理迦略所宣說菩薩十住」〔0556b14〕·地住名義〔0556b18〕 |
| 遁倫《瑜伽論記》T1828 | 住品釋起〔0563b20〕（卷十一之下；住品釋跨卷：卷十一之下終 0567a24 → 卷十二之上 0567b02 續，全品釋至 0580a13）；本子範圍釋文約 0563b20–0567a24；科分「於此品中，先牒前問，次舉數列名，後問答解釋」〔0563b24〕 |
| 窺基《略纂》T1829 | 住品纂起〔0158b09〕；品次「第二持之第四品也，即持、相等十品中之第五品也」〔0158b14–15〕；本子範圍約 0158b09–0159c 末（「第四十八卷」標 0160a01 起入之二範圍） |
| 最勝子《瑜伽師地論釋》T1580 | 無品釋（「十二住」「十三住」「極歡喜」0 見） |
二、異譯·經內平行對勘
(一) 二家漢譯（玄奘 · 曇無讖 · 求那跋摩）
| 義點 | 玄奘 T1579 住品第四 | 曇無讖 T1581 住品第四 | 求那跋摩 T1582 生菩提地品第四 |
|---|---|---|---|
| 範圍／品名 | 住品之一 0552c19–0556b25〔卷四十七〕 | 菩薩地持次法方便處住品第四 0939c15–0945c02〔卷九〕；卷九末另存重出對校本 0946b08 起 | 菩薩善戒經如法住生菩提地品第四 1002b11–1007a26〔卷八〕 |
| 十二之名 | 十二住：種性／勝解行／極歡喜／增上戒／增上心／覺分相應·諸諦相應·緣起流轉止息相應三增上慧／有加行有功用無相／無加行無功用無相／無礙解／最上成滿菩薩住〔0552c24 起〕 | 十二住：「一者種性住；二者解行住；三者歡喜住；四者增上戒住；五者增上意住；六者增上慧住（有三種：菩提分法相應·諦相應·緣起生滅相應）……九者有行有開發無相住；十者無行無開發無相住；十一者無礙住；十二者最上菩薩住」〔0939c19–26〕 | 十二行：「一者性行；二者解行；三者喜行；四者戒行；五者慧行（有三種：共助菩提行·共諦行·共十二因緣行）。六者行行；七者無相行；八者不漏行；九者無行行；十者無礙行；十一者菩薩行；十二者〔具足行〕」〔1002b16–23〕——無「定行」（增上心住位無獨立名目，大正本原文如此） |
| 第十三住 | 「復有如來第十三住。由此住故，現前等覺廣大菩提，名無上住」〔0552c24 段〕 | 「第十三如來住無上住」〔0939c18〕；「如來住者，過一切菩薩住。阿惟三佛住如來住，後安立品廣說」〔0939c27–28〕 | 「十三如來行，得阿耨多羅三藐三菩提已，名無勝行」〔1002b15–16〕 |
| 行狀相框架 | 「當知何行、何狀、何相」（逐住設問） | 以「行相」一詞收攝：「解行住菩薩行解行時，有何行相」〔0940b16〕·「云何增上戒住菩薩行相」〔0941c24〕 | 逐行作「〔某〕行菩薩有何等相」〔1004a29 等〕 |
| 對配十地 | 「彼十地經廣所宣說菩薩十地，即是此中菩薩藏攝摩怛理迦略所宣說菩薩十住……由能攝持菩薩義故，說名為地；能為受用居處義故，說名為住」〔0556b14–18〕 | 「廣說如修多羅十地歡喜地說。修多羅說十地，即此菩薩藏摩得勒伽說十住。攝受眾生故說地，自受行住故說住」〔0941c21–23〕 | 「如十住中歡喜地說。利他故名地，自利故名行」〔1004a28–29〕 |
三家唯錄不判：十二之數三本全同而體例互異——玄奘、曇無讖並作「住」，求那跋摩作「行」且名目異構（無「定行」、慧行單計一數而內含三種、別出「不漏行」「無行行」）。地／住（行）名義三家三詮：玄奘「攝持義名地·受用居處義名住」、曇無讖「攝受眾生故說地·自受行住故說住」、求那跋摩「利他故名地·自利故名行」——同一梵義三家異取，並錄。曇無讖重出對校本（大正依宋元本附刻）名目又異：第十三住作「阿耨多羅三藐三菩提無上住」〔0946b12〕、六七八分列「菩提分法相應／諦相應／緣起生滅相應增上慧住」〔0946b15–17〕、九十作「有行有開發不斷道向無相住／無行無開發道向無相住」〔0946b19–20〕、十二作「最上究竟住」〔0946b21〕。
(二) 經內平行＝攝決擇分（本品有重決·九目）
攝決擇分「決擇持隨法瑜伽處」〔T30n1579 0736c20–0738b17·卷七十九〕整段九目全屬住品義：
| 目 | 起 | 起句 |
|---|---|---|
| ① 世界差別 | 0736c21 | 「問：如說五種無量……彼一切世界，當言平等平等，為有差別？」 |
| ② 四住成四事 | 0737a08 | 「復次，菩薩依四種住能成四事。云何四住？」（極歡喜／增上戒／增上心／增上慧住〔0737a09–10〕；「已入清淨增上意樂地」〔0737a11〕） |
| ③ 苦樂作意 | 0737b08 | 「問：菩薩當言以何為苦？答：眾生損惱為苦」 |
| ④ 四上品障 | 0737b13 | 「復次，菩薩略有四上品障，若不淨除，終不堪能入菩薩地」 |
| ⑤ 四微細隨惑 | 0737b23 | 「復次，已入大地菩薩，有四微細難可遍知、難可除斷諸隨煩惱」 |
| ⑥ 諸地相 | 0737b29 | 「問：已入初地菩薩當言何相？」（初地至如來地逐問；「常能安住極歡喜住」〔0737c03〕） |
| ⑦ 諸地修得等流成滿 | 0738a07 | 「問：於此諸地云何造修？」 |
| ⑧ 法界差別 | 0738a17 | 「問：如說五種入正性離生……此二差別云何應知？」 |
| ⑨ 三世三輪清淨 | 0738b13 | 「問：如說三世三輪清淨，云何三世三輪清淨？」 |
(三) 校勘
依大正校勘註全枚舉標配。本子段（0552c19–0556b25）大正校記三十二條；列實質異文者如下，形近／通假／星注全錄於清單末。
| 出處 | 校記 | 所落文句 |
|---|---|---|
| 0552c20 | 之【大】，〔－〕【元】 | 品題「住品第四之一」 |
| 0552c21·0553a05·0553a20·0553a29 | 性【大】＊，姓【宋】【元】【宮】＊ 等（性／姓族系四條） | 「始從種性具足」「謂菩薩種性住」「云何菩薩種性住」「如種性品所說種」——五古本系統性作「姓」（與分品 0551a27 同族） |
| 0553a25 | 任【大】＊，住【元】＊（明註曰：任，北藏作住） | 「任持一切佛法種子」 |
| 0553b26 | 簡【大】下同，揀【元】【明】下同 | 「妙簡擇住」 |
| 0554a05 | 勝【大】，〔－〕【宋】【元】【明】【宮】【聖】【知】 | 「於勝修果種種無礙勝解」 |
| 0554a12 | 謂【大】，語【宋】【元】【明】【宮】 | 「未能自內了知真實。謂於如來」 |
| 0554a26 | 忘【大】，妄【宋】【元】【明】【宮】 | 「或於一時成忘念類」 |
| 0555b17 | 遠【大】，違【宋】【元】【明】【宮】【聖】【知】 | 「常不遠離諸佛菩薩」 |
| 0555c24 | 侶【大】，旅【元】【明】 | 「一切有情商侶」 |
| 0556a25 | 頃【大】，須【聖】 | 「一剎那頃」 |
其餘十九條（令【大】今【元】0553a23·真【大】𮌎【聖】0555a05 類俗字·俱胝／胝俱 0556b08 等）皆屬一字形近或單本異，已全枚舉存查，不逐列。
三、聖教義之經據（眼·重）
本子古德釋文有三處唯識核心錨，皆遁倫所錄：
- 種姓住＝賴耶持種——論本「任持一切佛法種子，於自體中、於所依中」〔0553a25 段〕，景師（遁倫錄）〔T42n1828 0564a10–12〕：「此語是總，於所依中，已具足有者，此就別指，則賴耶中，持彼種子名所依中。」測師〔0564a12–14〕：「於自體中，於所依中，猶是攝論依本識中也。」同語段續出種子所依二門〔0564a14–16·錄文無別標，或測云續語、或遁倫自注，並存不判〕：「種子所依有二：一、真實理門則依阿賴耶轉；二、隨轉理門依五蘊身住。」——本地分之「所依」，古德逕以阿賴耶識配讀。
- 行狀相之四分讀——測師第二釋（遁倫錄）〔0564c16–17〕：「一云，見相名行，自證名狀，證自證分名相」——以四分義配行狀相三問；遁倫勘舊論「但問有何行相」，判「還依三藏本」〔0564c17–18〕（三藏云「行則是狀，狀則是相，名異義一也」〔0564c14–15〕）。四分之讀唯錄，遁倫自判從三藏。
- 性種姓·習種姓——泰師〔0564a20–23〕：「種姓有二：一、性種姓，謂無始凡夫有大乘姓者亦造無間斷善；二、習種姓，謂在十信前發菩提心及十信位，今明習種姓，故性離麁垢。」——與種姓品本性住／習所成二種姓相貫。
據實標「眼·重」：種子依賴耶（真實理門）＝本子唯識義理之錨心，古德明文，非強牽。
四、諸家異釋（古德·標宗）
藏內古德涉本子：遁倫《瑜伽論記》（住品名義·攝論會通三藏勘梵本·種姓住景泰測三家·頓得頓淨遠測·行狀相三藏測師·三品忍泰·五怖畏基）·窺基《略纂》（品次來意·增上慧三住配地·三品忍配位）·最勝子（無品釋）。諸說唯錄不判。
(一) 住品名義·品次——遁倫／窺基
遁倫〔T42n1828 0563b20–24〕：「住者何義，即因十二位能有住有為無為菩薩住中故名為住，此中廣明故名住品，前未廣明菩薩眾行，行必依位，是故意樂品後，則明住品。」窺基〔T43n1829 0158b10–14〕：「住者何義？即因十二住，能住所住。有為無為，菩薩住中，故名為住……增上意樂，三劫所希，現行行教生，自行成滿，以初發心終至極果，分位差別總有十三，菩薩住中，故次後明之也。」
(二) 攝論會通·三藏勘梵本——遁倫（古德勘梵本實錄）
遁倫〔T42n1828 0564a04–09〕：「若依前解，與攝論少不同，攝論約三僧祇分為三位五人，依此三位五人為十二住，彼種姓住據發心，此云種姓是未發心故不相當。三藏勘梵本攝論，今無十二住文，故不須會釋。攝大乘論亦是住文，驗知真諦三藏所翻謬。」——玄奘親勘梵本攝論以斷會通之疑，古德勘梵本之實錄。
(三) 種姓住——景云／泰云（遁倫錄，並陳）
景云〔0564a10–12·a17–19〕：賴耶持種（見目三）；又「種姓菩薩雖復在凡流轉，不起猛利麁瞋造五無間輪邪見斷善。但闍王殺父達多出佛身血等者，並是久學菩薩權現同凡，引接造五逆人令其改悔。」泰云〔0564a20–23〕：性種姓·習種姓二種（見目三）。
(四) 頓得頓淨——遠法師（遁倫錄）
遠法師云〔T42n1828 0564b01–05〕：「菩薩諸住漸得漸淨，唯如來住頓得頓淨，教行頓成故名頓得，證行頓顯故名頓淨……以如來住障唯有一品，故有差別。」
(五) 行狀相三門——三藏云／測師（遁倫錄·勘舊論）
遁倫〔T42n1828 0564c13–18〕：「何行何狀何相者，三藏云：行則是狀，狀則是相，名異義一也。測師又述兩釋。一云，住別有三時異，故問行狀相，如次配之。一云，見相名行，自證名狀，證自證分名相。今勘舊論，但問有何行相。又下答中，無別解三。還依三藏本。」（曇無讖舊譯正作「有何行相」〔T30n1581 0940b16〕，與遁倫所勘合。）
(六) 勝解行住起位·三品忍配位——測云／泰云／景基同云（遁倫錄，並陳）
勝解行住起位，測云述兩釋〔T42n1828 0564a24–26〕：「一云，十信已上皆名發心住。一云，十解已上方名發心。」三品忍配位：遁倫記十信起之配為景、基同云〔0565b01–04〕「謂前所說地前過失在十信位具下忍時此過是上品，在十解十行時具中忍，十迴向等具上忍」；泰云〔0565b04–05〕：「勝解行住者，十解十行十迴向則為下、中、上三品忍。」窺基《略纂》自申〔T43n1829 0159a26–29〕與景基同云一致（起於十信）。——起算差一位，並陳不判。
(七) 增上慧三住對配四五六地——窺基
窺基〔T43n1829 0158b25–29〕：「能觀真實者，即第四地中觀菩提分法。菩提分法是能觀……所觀真實者，謂第五地中觀四諦，四諦是所觀也。及於真實諸有情類由無智故者，解第六地緣起觀也。」
(八) 六種善決定配《十地經論》——遁倫錄（景／測／基並陳·所在指引）
極歡喜住六相善決定願，遁倫錄十地論六種善決定之逐句對配，景云／測云／基云交替並陳〔T42n1828 0565c04–c24〕，並記基判前後智分屬〔0565c24–25〕——本考據錄其所在；白話六相依論本原句連書，不另立編號。
(九) 五怖畏——基云（遁倫錄）
基云〔T42n1828 0564c22–23〕：「准下對治五怖畏等，所治是此怖體。」（極歡喜住段對治五怖畏〔0555a14 段〕與此互文。）
五、術語
| 漢 | 古德傳梵（音寫·發音輔助） | 所徵 | 精確義 |
|---|---|---|---|
| 住 | —（從闕） | 〔本論 0552c24〕 | 因十二位能住有為無為菩薩住中（遁倫）；能為受用居處義（論本 0556b18） |
| 如來住／現前等覺 | 阿惟三佛（曇無讖本古譯音寫〔T30n1581 0939c28〕「阿惟三佛住如來住」） | 〔本論 0552c24 段〕 | 過一切諸菩薩住·現前等覺大菩提住；詳後建立品 |
| 嗢拕南 | 嗢拕南（音寫·本論自有；0549b17 校記 拕／柁【宋元明宮】） | 〔本論 0553a01〕 | 攝頌 |
| 摩怛理迦 | 摩怛理迦（音寫·本論自有）；曇無讖本作摩得勒伽〔0941c22〕 | 〔本論 0556b15〕 | 本母；菩薩藏所攝本母略說十住 |
「阿惟三佛」「摩得勒伽」皆古譯音寫之異體，與玄奘「現前等覺」「摩怛理迦」對勘並錄；不據現代校本擬補。
六、譬喻·修辭
(一) 如闇中射，或中不中——〔T1579 0554b01〕「為他說法教授教誡，勉勵而轉；勉勵轉故，不如實知，或時虛棄、或不虛棄。如闇中射，或中不中，隨欲成故」：勝解行住菩薩說法未得如實智，如暗中放箭，中的與否憑僥倖——地前教化之寫照。
(二) 鑛金火鍊（金喻之首）——〔T1579 0556a15〕「譬如世間黠慧工匠，以鑛性金置於火中，如如燒鍊，如是如是轉得明淨」：極歡喜住菩薩善根由三種清淨因緣〔0556a11·0556a17〕轉復明淨。此為住品貫串諸住的鍊金喻系列之首（後諸住金喻詳之二）。
(三) 大導師·商侶·曠野嶮道——〔T1579 0555c24〕「為大導師，率領一切有情商侶，超度生死曠野嶮道」（「侶」字校記：侶【大】／旅【元明】）：以商隊導師喻菩薩率有情出生死。
(四) 十大願之二喻誓——〔T1579 0555b21〕「如有情界展轉相續，終無斷盡；亦如世道展轉相續，終無斷盡；我此大願生生相續，乃至究竟菩提邊際」：以有情界、世道二者之無盡為喻，立大願之無盡（末句係大願自指）。
七、互讀
- 種性品（15-01-01）：種姓住明文回指〔0553a29〕「如種性品所說種種住種性相，於此菩薩種性住中，亦應廣說」；泰云性種姓習種姓之辨（目四(三)）與種性品本性住／習所成種姓相貫。
- 發心品（15-01-02）：極歡喜住四相發心（何相／何所緣慮／何狀何相何自性起／何勝利）與發心品初正願框架相貫。
- 增上意樂品（15-02-03·上品）：極歡喜住＝「淨勝意樂住」〔0553b19〕，正是上品清淨意樂（淨勝意樂地）之位。
- 菩提分品（15-01-17）：十大願明文回指〔0555b05〕「如前所說菩提分品十種大願，今即於此極歡喜住能具引發」。
- 建立品（15-03-05）：如來住明文指後〔0553a17 段〕「此中最後如來住者，於後究竟瑜伽處最後建立品，當具演說」（穩定徵引）。
- 攝決擇分：本品有重決——九目〔0736c20–0738b17〕，見目二(二)。
- 《十地經》（華嚴十地）：「若廣宣說，如十地經極喜地說」〔0556b13 段〕·對配總句〔0556b14〕——經證層穩定徵引。
- 異譯：曇無讖 住品第四〔T30n1581 0939c15；重出本 0946b08〕·求那跋摩 生菩提地品第四〔T30n1582 1002b11〕——對勘見目二。
互讀以穩定徵引（藏經號·頁錨）為主。
八、校本定位
- 玄奘 T1579（底本）：住品之一〔0552c19 品題〕–〔0556b25〕，之二起 0556b26。十二住總標 0552c24 · 嗢拕南 0553a01 · 種姓住 0553a20 · 勝解行住 0553b03 · 極歡喜住略釋 0553b19 · 最上成滿略釋 0553c11 · 勝解行住行狀相問 0553c29 · 五怖畏 0554a06 · 闇中射 0554b01 · 極歡喜住問 0554c06 · 十大願回指 0555b05 · 十淨修住法 0555b29 · 二因緣見佛 0555c27 · 三清淨因緣 0556a11／0556a17 · 鑛金喻 0556a15 · 百三摩地 0556a26 · 對十地句 0556b14 · 地住名義 0556b18。
- 異譯：曇無讖 T1581 住品第四〔0939c15–0945c03·卷九〕。
- 攝決擇分〔0736c20–0738b17〕：九目逐目起句據原卷覆核。
- 遁倫 T1828：住品釋〔0563b20 起·跨卷 0567a24／0567b02·全品至 0580a13〕；本子引文全數據原卷擇段親讀、逐字轉錄。
- 窺基 T1829：住品纂〔0158b09 起〕；本子引文主線逐字轉錄。
- 最勝子 T1580：無品釋。
- 校勘：本子段大正校記三十二條全枚舉（實質異文表見目二(三)）；校勘眼＝性／姓族系四條（五古本系統性作「姓」·與分品 0551a27 同族）。
The Dwellings, Part One = the first half of the fourth chapter of the Section on the Yoga in Accord with the Dharma; it establishes the bodhisattva's twelve dwellings plus the Tathāgata's thirteenth dwelling, glosses each dwelling briefly, distinguishes the differences of advancement among the dwellings, expounds at length, in question-and-answer, the practice-state-and-mark of the resolute-conviction-practice dwelling and of the supremely-joyful dwelling, and closes by matching them to the ten grounds of the Sūtra of the Ten Grounds under "upholding is named a ground · dwelling-place is named a dwelling."
I. Doctrinal-Outline Placement
| Outline system | Placement of this chapter |
|---|---|
| Xuanzang T1579, the Basic Section | the Bodhisattva Stage · the Section on the Yoga in Accord with the Dharma · the Chapter on the Dwellings, chapter four, part one 〔T30n1579 0552c19 chapter title–0556b25〕 (fasc. 47; Part Two begins at 0556b26) |
| The treatise's own text | drawing forward the prior question 〔0552c20〕 → the overall heading of the twelve dwellings plus the Tathāgata's thirteenth dwelling 〔0552c24〕 → the uddāna 〔0553a01〕 → the listing of names (lineage / resolute-conviction practice / supreme joy / higher discipline / higher mind / the three higher wisdoms 〔associated with the factors of awakening · associated with the truths · associated with the stilling of the flowing-forth of dependent origination〕 / the markless with effort and function / the markless without effort and function / unobstructed discernment / the utmost fully-perfected) → the brief gloss on each dwelling (the lineage dwelling 〔0553a20〕 · the resolute-conviction-practice dwelling 〔0553b03〕 · the supremely-joyful dwelling 〔0553b19〕 … the utmost fully-perfected 〔0553c11〕) → the differences of advancement among the dwellings (narrow / vast / measureless · setting-forth, obtaining, perfect realization, purification, receiving) → the question-and-answer on the practice-state-and-mark of the resolute-conviction-practice dwelling 〔0553c29〕 (the five fears 〔0554a06〕 · shooting in the dark 〔0554b01〕 · the three grades of forbearance) → the question-and-answer on the practice-state-and-mark of the supremely-joyful dwelling 〔0554c06〕 (the six-mark great vow · the four-mark arousing of the mind · the severing of the five fears · the ten great vows, back-referring to the Chapter on the Factors of Awakening 〔0555b05〕 · the ten dharmas of pure-cultivation dwelling 〔0555b29〕 · practice-obtaining-outflow · the two causes and conditions for seeing the Buddhas 〔0555c27〕 · the three pure causes and conditions 〔0556a11〕 · the ore-gold simile 〔0556a15〕 · taking birth as a wheel-turning king · the hundred concentrations 〔0556a26〕) → matched to the ten grounds, 「彼十地經廣所宣說菩薩十地，即是此中菩薩藏攝摩怛理迦略所宣說菩薩十住」 tr. "the bodhisattva's ten grounds proclaimed at length in that Sūtra of the Ten Grounds are precisely the bodhisattva's ten dwellings briefly proclaimed herein by the matrix gathered under the Bodhisattva Canon" 〔0556b14〕 · the naming of ground and dwelling 〔0556b18〕 |
| Dunlun, Notes on the Yogācārabhūmi T1828 | the exposition of the Chapter on the Dwellings begins 〔0563b20〕 (fasc. 11, lower; the exposition of the chapter spans two fascicles: fasc. 11 lower ends at 0567a24 → fasc. 12 upper continues at 0567b02, the whole-chapter exposition reaching to 0580a13); the exposition-span for this part is about 0563b20–0567a24; the outline is divided 「於此品中，先牒前問，次舉數列名，後問答解釋」 tr. "within this chapter: first drawing forward the prior question, next raising the number and listing the names, afterward explaining by question-and-answer" 〔0563b24〕 |
| Kuiji, Concise Compendium T1829 | the compendium of the Chapter on the Dwellings begins 〔0158b09〕; on chapter order, 「第二持之第四品也，即持、相等十品中之第五品也」 tr. "it is the fourth chapter of the second Maintaining; that is, among the ten chapters of Maintaining, Marks, and the rest, the fifth chapter" 〔0158b14–15〕; the span for this part is about 0158b09 to the end of 0159c ("the forty-eighth fascicle" marker at 0160a01 begins the span of Part Two) |
| Jinaputra, Commentary on the Yogācārabhūmi T1580 | no chapter exposition (「十二住」「十三住」「極歡喜」 tr. "twelve dwellings," "thirteen dwellings," "supreme joy" — the listed terms do not occur) |
II. Alternate Translations · Collation of In-Treatise Parallels
(1) The three Chinese translations (Xuanzang · Dharmakṣema · Guṇavarman)
| Point of meaning | Xuanzang T1579, the Chapter on the Dwellings, ch. 4 | Dharmakṣema T1581, the Chapter on the Dwellings, ch. 4 | Guṇavarman T1582, the Chapter on the Ground of Generating Awakening, ch. 4 |
|---|---|---|---|
| Span / chapter name | the Dwellings, Part One 0552c19–0556b25 〔fasc. 47〕 | 菩薩地持次法方便處住品第四 0939c15–0945c02 〔fasc. 9〕 tr. the Chapter on the Dwellings, ch. 4, in the section on the expedient of the Dharma-following ground of the Bodhisattvabhūmi; at the end of fasc. 9 there is besides a re-issued collation-recension beginning 0946b08 | 菩薩善戒經如法住生菩提地品第四 1002b11–1007a26 〔fasc. 8〕 tr. the Chapter on the Ground of Generating Awakening, ch. 4, in the "dwelling in accord with the Dharma" of the Bodhisattva-śīla-sūtra |
| The names of the twelve | the twelve dwellings: lineage / resolute-conviction practice / supreme joy / higher discipline / higher mind / the three higher wisdoms, associated with the factors of awakening · associated with the truths · associated with the stilling of the flowing-forth of dependent origination / the markless with effort and function / the markless without effort and function / unobstructed discernment / the utmost fully-perfected bodhisattva dwelling 〔from 0552c24〕 | the twelve dwellings: 「一者種性住；二者解行住；三者歡喜住；四者增上戒住；五者增上意住；六者增上慧住（有三種：菩提分法相應·諦相應·緣起生滅相應）……九者有行有開發無相住；十者無行無開發無相住；十一者無礙住；十二者最上菩薩住」 tr. "first, the lineage dwelling; second, the understanding-practice dwelling; third, the joyful dwelling; fourth, the higher-discipline dwelling; fifth, the higher-intention dwelling; sixth, the higher-wisdom dwelling (of three kinds: associated with the factors of awakening · associated with the truths · associated with the arising-and-ceasing of dependent origination) … ninth, the markless dwelling with practice and with opening-forth; tenth, the markless dwelling without practice and without opening-forth; eleventh, the unobstructed dwelling; twelfth, the utmost bodhisattva dwelling" 〔0939c19–26〕 | the twelve practices: 「一者性行；二者解行；三者喜行；四者戒行；五者慧行（有三種：共助菩提行·共諦行·共十二因緣行）。六者行行；七者無相行；八者不漏行；九者無行行；十者無礙行；十一者菩薩行；十二者〔具足行〕」 tr. "first, the nature practice; second, the understanding practice; third, the joy practice; fourth, the discipline practice; fifth, the wisdom practice (of three kinds: the practice conjoined with the aids to awakening · the practice conjoined with the truths · the practice conjoined with the twelve links of dependent arising). Sixth, the practice practice; seventh, the markless practice; eighth, the outflowless practice; ninth, the practiceless practice; tenth, the unobstructed practice; eleventh, the bodhisattva practice; twelfth, 〔the complete practice〕" 〔1002b16–23〕 — there is no "concentration practice" (the higher-mind-dwelling position has no independent name; the Taishō base text reads thus) |
| The thirteenth dwelling | 「復有如來第十三住。由此住故，現前等覺廣大菩提，名無上住」 tr. "there is, further, the Tathāgata's thirteenth dwelling. By reason of this dwelling, the vast and great awakening is directly and fully awakened to before one, and it is named the Unsurpassed Dwelling" 〔0552c24 passage〕 | 「第十三如來住無上住」 tr. "the thirteenth, the Tathāgata dwelling, the Unsurpassed Dwelling" 〔0939c18〕; 「如來住者，過一切菩薩住。阿惟三佛住如來住，後安立品廣說」 tr. "as for the Tathāgata dwelling: it surpasses all bodhisattva dwellings. Aweisanfo dwells in the Tathāgata dwelling; the later Chapter on Establishment expounds it at length" 〔0939c27–28〕 | 「十三如來行，得阿耨多羅三藐三菩提已，名無勝行」 tr. "the thirteenth, the Tathāgata practice: having obtained unsurpassed perfect complete awakening, it is named the Unsurpassable Practice" 〔1002b15–16〕 |
| The practice-state-and-mark frame | 「當知何行、何狀、何相」 tr. "know what practice, what state, what mark" (the question posed at each dwelling) | gathered under the single term 「行相」 tr. "practice-mark": 「解行住菩薩行解行時，有何行相」 tr. "when the bodhisattva of the understanding-practice dwelling practices the understanding-practice, what practice-mark is there" 〔0940b16〕 · 「云何增上戒住菩薩行相」 tr. "what is the practice-mark of the bodhisattva of the higher-discipline dwelling" 〔0941c24〕 | made per practice as 「〔某〕行菩薩有何等相」 tr. "what marks does the bodhisattva of the 〔such〕 practice have" 〔1004a29 etc.〕 |
| Matched to the ten grounds | 「彼十地經廣所宣說菩薩十地，即是此中菩薩藏攝摩怛理迦略所宣說菩薩十住……由能攝持菩薩義故，說名為地；能為受用居處義故，說名為住」 tr. "the bodhisattva's ten grounds proclaimed at length in that Sūtra of the Ten Grounds are precisely the bodhisattva's ten dwellings briefly proclaimed herein by the matrix gathered under the Bodhisattva Canon … by the meaning of being able to uphold and retain the bodhisattva, it is named a ground; by the meaning of being able to be a dwelling-place of enjoyment, it is named a dwelling" 〔0556b14–18〕 | 「廣說如修多羅十地歡喜地說。修多羅說十地，即此菩薩藏摩得勒伽說十住。攝受眾生故說地，自受行住故說住」 tr. "expounded at length as in the joyful ground of the Sūtra of the Ten Grounds. The Sūtra expounds ten grounds; this, the matrix gathered under the Bodhisattva Canon, expounds ten dwellings. Because it gathers in sentient beings it is called a ground; because it is one's own reception of practice and dwelling it is called a dwelling" 〔0941c21–23〕 | 「如十住中歡喜地說。利他故名地，自利故名行」 tr. "as expounded in the joyful ground among the ten dwellings. Because it benefits others it is named a ground; because it benefits oneself it is named a practice" 〔1004a28–29〕 |
The three translations are recorded, not adjudicated: the number twelve is wholly the same in all three recensions, but the schemes differ — Xuanzang and Dharmakṣema both make "dwellings," Guṇavarman makes "practices" with a differently-constructed naming (no "concentration practice," the wisdom practice counted as a single number while containing three kinds, separately setting out an "outflowless practice" and a "practiceless practice"). On the naming of ground / dwelling (practice) the three glosses differ: Xuanzang "the meaning of upholding-and-retaining is named a ground · the meaning of being an enjoyment-dwelling-place is named a dwelling," Dharmakṣema "because it gathers in sentient beings it is called a ground · because it is one's own reception of practice and dwelling it is called a dwelling," Guṇavarman "because it benefits others it is called a ground · because it benefits oneself it is called a practice" — one and the same Sanskrit sense taken differently by three translators, recorded together. Dharmakṣema's re-issued collation-recension (appended by the Taishō following the Song and Yuan editions) names them differently again: the thirteenth dwelling is made 「阿耨多羅三藐三菩提無上住」 tr. "the Unsurpassed Dwelling of unsurpassed perfect complete awakening" 〔0946b12〕, the sixth-seventh-eighth listed separately as 「菩提分法相應／諦相應／緣起生滅相應增上慧住」 tr. "the higher-wisdom dwelling associated with the factors of awakening / with the truths / with the arising-and-ceasing of dependent origination" 〔0946b15–17〕, the ninth-tenth made 「有行有開發不斷道向無相住／無行無開發道向無相住」 tr. "the markless dwelling, with practice and with opening-forth, of the unbroken directing toward the path / the markless dwelling, without practice and without opening-forth, of the directing toward the path" 〔0946b19–20〕, the twelfth made 「最上究竟住」 tr. "the utmost ultimate dwelling" 〔0946b21〕.
(2) In-treatise parallel = the Section on Ascertainment (this chapter has a re-ascertainment · nine headings)
The whole span of the Section on Ascertainment's 「決擇持隨法瑜伽處」 tr. "the ascertainment of the Section on the Yoga of Maintaining in Accord with the Dharma" 〔T30n1579 0736c20–0738b17 · fasc. 79〕, in its nine headings, all belongs to the meaning of the Chapter on the Dwellings (a heading-by-heading collation against the original fascicle):
| Heading | Begins | Opening line |
|---|---|---|
| ① The differences of the world-realms | 0736c21 | 「問：如說五種無量……彼一切世界，當言平等平等，為有差別？」 tr. "Question: as it is said, the five kinds of measureless … those worlds, should one say they are all equal and equal, or is there a difference?" |
| ② The four dwellings accomplish four things | 0737a08 | 「復次，菩薩依四種住能成四事。云何四住？」 tr. "Further, the bodhisattva, in dependence on the four kinds of dwelling, is able to accomplish four things. What are the four dwellings?" (supreme joy / higher discipline / higher mind / higher wisdom 〔0737a09–10〕; 「已入清淨增上意樂地」 tr. "having entered the ground of pure higher inclination" 〔0737a11〕) |
| ③ The attention to suffering and to ease | 0737b08 | 「問：菩薩當言以何為苦？答：眾生損惱為苦」 tr. "Question: for the bodhisattva, what should one say is his suffering? Answer: the harm and distress of sentient beings is his suffering" |
| ④ The four superior-grade obstructions | 0737b13 | 「復次，菩薩略有四上品障，若不淨除，終不堪能入菩薩地」 tr. "Further, the bodhisattva has, briefly, four superior-grade obstructions; if they are not purified away, he is in the end unable to enter the bodhisattva grounds" |
| ⑤ The four subtle secondary afflictions | 0737b23 | 「復次，已入大地菩薩，有四微細難可遍知、難可除斷諸隨煩惱」 tr. "Further, the bodhisattva who has entered the great grounds has four subtle secondary afflictions, hard to know thoroughly and hard to remove and sever" |
| ⑥ The marks of the grounds | 0737b29 | 「問：已入初地菩薩當言何相？」 tr. "Question: the bodhisattva who has entered the first ground — what mark should one say he has?" (posed ground by ground from the first ground to the Tathāgata ground; 「常能安住極歡喜住」 tr. "ever able to abide firmly in the supremely-joyful dwelling" 〔0737c03〕) |
| ⑦ The cultivation-obtaining, outflow, and perfection of the grounds | 0738a07 | 「問：於此諸地云何造修？」 tr. "Question: upon these grounds, how does one carry out cultivation?" |
| ⑧ The differences of the dharma-realm | 0738a17 | 「問：如說五種入正性離生……此二差別云何應知？」 tr. "Question: as it is said, the five kinds of entering the right nature apart from birth … how should the difference between these two be known?" |
| ⑨ The purity of the three times and the three spheres | 0738b13 | 「問：如說三世三輪清淨，云何三世三輪清淨？」 tr. "Question: as it is said, the purity of the three times and the three spheres — what is the purity of the three times and the three spheres?" |
(3) Collation
By the Taishō collation notes, fully enumerated and marked (each item checked against the original fascicle). The span for this part (0552c19–0556b25) carries thirty-two Taishō collation notes; those listing substantive variants are given below; the graphically-close / phonetic-loan / star-note items are all recorded at the end of the list.
| Anchor | Collation note | The phrase involved |
|---|---|---|
| 0552c20 | 之【大】，〔－〕【元】 | the chapter title 「住品第四之一」 tr. "the Chapter on the Dwellings, ch. 4, part one" |
| 0552c21·0553a05·0553a20·0553a29 | 性【大】＊，姓【宋】【元】【宮】＊ 等（the 性／姓 lineage family, four items） | 「始從種性具足」「謂菩薩種性住」「云何菩薩種性住」「如種性品所說種」 tr. "beginning from the completeness of lineage" / "namely, the bodhisattva lineage dwelling" / "what is the bodhisattva lineage dwelling" / "as the lineage stated in the Chapter on Lineage" — the five old recensions systematically read 「姓」 (of the same family as the Chapter on Parts 0551a27) |
| 0553a25 | 任【大】＊，住【元】＊（明註曰：任，北藏作住） | 「任持一切佛法種子」 tr. "upholds and retains the seeds of all the Buddha's Dharma" |
| 0553b26 | 簡【大】下同，揀【元】【明】下同 | 「妙簡擇住」 tr. "the dwelling of wondrous discernment" |
| 0554a05 | 勝【大】，〔－〕【宋】【元】【明】【宮】【聖】【知】 | 「於勝修果種種無礙勝解」 tr. "of the fruits of the supreme cultivation, the various unobstructed resolute convictions" |
| 0554a12 | 謂【大】，語【宋】【元】【明】【宮】 | 「未能自內了知真實。謂於如來」 tr. "not yet able to know reality from within himself. Namely, with respect to the Tathāgata" |
| 0554a26 | 忘【大】，妄【宋】【元】【明】【宮】 | 「或於一時成忘念類」 tr. "or at one time he becomes one of the forgetful kind" |
| 0555b17 | 遠【大】，違【宋】【元】【明】【宮】【聖】【知】 | 「常不遠離諸佛菩薩」 tr. "ever not far from the Buddhas and bodhisattvas" |
| 0555c24 | 侶【大】，旅【元】【明】 | 「一切有情商侶」 tr. "the whole caravan of sentient beings" |
| 0556a25 | 頃【大】，須【聖】 | 「一剎那頃」 tr. "in a single instant" |
The remaining nineteen notes (令【大】今【元】0553a23 · 真【大】𮌎【聖】0555a05, a vernacular-graph type · 俱胝／胝俱 0556b08, etc.) are all cases of single graphically-close characters or single-recension variants; all nineteen are included in the full count, and they are not listed one by one. All follow the CBETA character-readings; not a single note in this part rises to a critical-edition emendation.
III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye · Heavy)
The ancient-master exposition of this part has three Consciousness-Only core anchors, all recorded by Dunlun:
- The lineage dwelling = the store consciousness holding the seeds — the treatise's 「任持一切佛法種子，於自體中、於所依中」 tr. "upholds and retains the seeds of all the Buddha's Dharma; within his own substance, and within his support" 〔0553a25 passage〕; Jing (recorded by Dunlun) 〔T42n1828 0564a10–12〕: 「此語是總，於所依中，已具足有者，此就別指，則賴耶中，持彼種子名所依中。」 tr. "this phrase is the general; 'within the support, he already has complete' — this points to the particular, namely, within the store consciousness, holding those seeds is named 'within the support.'" Woncheuk 〔0564a12–14〕: 「於自體中，於所依中，猶是攝論依本識中也。」 tr. "'within his own substance, within his support' is still the Saṃgraha's 'within the root consciousness.'" Continuing within the same passage there comes forth the twofold gateway of the support of the seeds 〔0564a14–16 · the transcribed text bears no separate marker; whether Woncheuk's continuing words or Dunlun's own note, both are preserved without adjudication〕: 「種子所依有二：一、真實理門則依阿賴耶轉；二、隨轉理門依五蘊身住。」 tr. "the support of the seeds is twofold: first, on the gateway of true principle it rests upon the store consciousness and turns; second, on the gateway of accommodation-to-the-conventional it rests upon and dwells in the body of the five aggregates." — the "support" of the Basic Section, the ancient masters directly read as the store consciousness.
- The four-part reading of practice-state-and-mark — Woncheuk's second interpretation (recorded by Dunlun) 〔0564c16–17〕: 「一云，見相名行，自證名狀，證自證分名相」 tr. "one interpretation: the seeing part and the mark-part are named 'practice,' the self-witnessing is named 'state,' the witnessing-of-the-self-witnessing part is named 'mark'" — matching the four-part meaning to the three questions of practice-state-and-mark; Dunlun, collating the old treatise's 「但問有何行相」 tr. "it only asks, what practice-mark is there," judges 「還依三藏本」 tr. "one still follows the Tripiṭaka-master's recension" 〔0564c17–18〕 (the Tripiṭaka-master says 「行則是狀，狀則是相，名異義一也」 tr. "practice is state, state is mark; the names differ but the meaning is one" 〔0564c14–15〕). The four-part reading is recorded only; Dunlun himself judges in favor of the Tripiṭaka-master.
- The lineage-by-nature · the cultivated lineage — Tai 〔0564a20–23〕: 「種姓有二：一、性種姓，謂無始凡夫有大乘姓者亦造無間斷善；二、習種姓，謂在十信前發菩提心及十信位，今明習種姓，故性離麁垢。」 tr. "lineage is twofold: first, the lineage-by-nature, namely those ordinary beings from beginningless time who have the Great-Vehicle lineage, who also commit deeds of immediate retribution or sever the wholesome; second, the cultivated lineage, namely those who, before the ten faiths and at the position of the ten faiths, arouse the mind of awakening; the present passage clarifies the cultivated lineage, and therefore [says] 'by nature apart from coarse defilement.'" — of a piece with the Chapter on Lineage's two lineages, the dwelling-by-nature and the accomplished-through-cultivation.
Marked "point of the eye · heavy" per the facts: the support of the seeds resting upon the store consciousness (the gateway of true principle) = the anchor-heart of this part's Consciousness-Only doctrine, in the explicit words of the ancient masters, no forced drawing-in.
IV. The Explanations of the Various Masters (the Ancients · Setting the Theme)
The ancient masters within the canon who touch on this part: Dunlun, Notes on the Yogācārabhūmi (the naming of the Chapter on the Dwellings · the reconciliation with the Saṃgraha, the Tripiṭaka-master's collation of the Sanskrit · the lineage dwelling, the three of Jing, Tai, and Woncheuk · all-at-once obtaining and all-at-once purifying, Yuan and Woncheuk · practice-state-and-mark, the Tripiṭaka-master and Woncheuk · the three grades of forbearance, Tai · the five fears, Kuiji); Kuiji, Concise Compendium (the chapter order and the reason it comes when it does · the matching of the three higher-wisdom dwellings to the grounds · the matching of the three grades of forbearance to positions); Jinaputra (no chapter exposition). The various sayings are recorded, not adjudicated.
(1) The naming of the Chapter on the Dwellings · the chapter order — Dunlun / Kuiji
Dunlun 〔T42n1828 0563b20–24〕: 「住者何義，即因十二位能有住有為無為菩薩住中故名為住，此中廣明故名住品，前未廣明菩薩眾行，行必依位，是故意樂品後，則明住品。」 tr. "what does 'dwelling' mean? Precisely because of the twelve positions there can be a dwelling within the conditioned and unconditioned bodhisattva dwellings, and so it is named 'dwelling'; because it is here expounded at length, it is named the Chapter on the Dwellings. Earlier, the bodhisattva's manifold practices had not been expounded at length; and practice must rest upon a position; therefore, after the Chapter on the Higher Inclination, the Chapter on the Dwellings is expounded." Kuiji 〔T43n1829 0158b10–14〕: 「住者何義？即因十二住，能住所住。有為無為，菩薩住中，故名為住……增上意樂，三劫所希，現行行教生，自行成滿，以初發心終至極果，分位差別總有十三，菩薩住中，故次後明之也。」 tr. "what does 'dwelling' mean? Precisely because of the twelve dwellings, there is the able-to-dwell and the dwelt-in. Within the conditioned and unconditioned bodhisattva dwellings, and so it is named 'dwelling' … the higher inclination, longed for through the three aeons, arising as present-active-practice-and-teaching, one's own practice becoming perfected; from the first arousing of the mind through to the utmost fruit, the differences of position amount in all to thirteen, within the bodhisattva dwellings, and so it is expounded next thereafter."
(2) The reconciliation with the Saṃgraha · the Tripiṭaka-master's collation of the Sanskrit — Dunlun (an ancient master's record of a collation of the Sanskrit)
Dunlun 〔T42n1828 0564a04–09〕: 「若依前解，與攝論少不同，攝論約三僧祇分為三位五人，依此三位五人為十二住，彼種姓住據發心，此云種姓是未發心故不相當。三藏勘梵本攝論，今無十二住文，故不須會釋。攝大乘論亦是住文，驗知真諦三藏所翻謬。」 tr. "if one follows the former interpretation, it differs a little from the Saṃgraha: the Saṃgraha, taking the three incalculable-aeons, divides them into three positions and five persons, and by these three positions and five persons makes the twelve dwellings; its lineage dwelling is based on the arousing of the mind, whereas here 'lineage' is the not-yet-aroused mind, and so they do not correspond. The Tripiṭaka-master, collating the Sanskrit text of the Saṃgraha, [found that] it now has no text of the twelve dwellings; therefore there is no need to reconcile them. The Mahāyānasaṃgraha is also a text of dwellings, and it is thereby verified that what the Tripiṭaka-master Paramārtha translated is in error." — Xuanzang, collating the Sanskrit Saṃgraha in person, cut off the doubt about reconciliation: an ancient master's record of a collation of the Sanskrit.
(3) The lineage dwelling — Jing / Tai (recorded by Dunlun, set out side by side)
Jing 〔0564a10–12·a17–19〕: the store consciousness holding the seeds (see Heading III); and further 「種姓菩薩雖復在凡流轉，不起猛利麁瞋造五無間輪邪見斷善。但闍王殺父達多出佛身血等者，並是久學菩薩權現同凡，引接造五逆人令其改悔。」 tr. "the lineage bodhisattva, though he still flows on among the ordinary, does not raise fierce and coarse anger so as to commit the five deeds of immediate retribution, or the wrong view that severs the wholesome. But such as King Ajātaśatru's killing of his father and Devadatta's drawing of the Buddha's blood are, in every case, long-cultivated bodhisattvas provisionally manifesting as the ordinary, drawing in those who commit the five heinous deeds and causing them to repent and reform." Tai 〔0564a20–23〕: the two, the lineage-by-nature and the cultivated lineage (see Heading III).
(4) All-at-once obtaining and all-at-once purifying — Dharma-master Yuan (recorded by Dunlun)
Dharma-master Yuan says 〔T42n1828 0564b01–05〕: 「菩薩諸住漸得漸淨，唯如來住頓得頓淨，教行頓成故名頓得，證行頓顯故名頓淨……以如來住障唯有一品，故有差別。」 tr. "the bodhisattva's several dwellings are gradually obtained and gradually purified; only the Tathāgata dwelling is all-at-once obtained and all-at-once purified — because the teaching-practice is accomplished all-at-once it is named 'all-at-once obtained,' because the realization-practice is manifested all-at-once it is named 'all-at-once purified' … because the obstruction of the Tathāgata dwelling is of but one grade, there is this difference."
(5) The three terms practice-state-and-mark — the Tripiṭaka-master / Woncheuk (recorded by Dunlun · collating the old treatise)
Dunlun 〔T42n1828 0564c13–18〕: 「何行何狀何相者，三藏云：行則是狀，狀則是相，名異義一也。測師又述兩釋。一云，住別有三時異，故問行狀相，如次配之。一云，見相名行，自證名狀，證自證分名相。今勘舊論，但問有何行相。又下答中，無別解三。還依三藏本。」 tr. "as for 'what practice, what state, what mark': the Tripiṭaka-master says, practice is state, state is mark; the names differ but the meaning is one. Woncheuk gives besides two interpretations. One: the dwellings have severally a difference of three times, and so it asks practice-state-mark, matching them in sequence. One: the seeing part and the mark-part are named 'practice,' the self-witnessing is named 'state,' the witnessing-of-the-self-witnessing part is named 'mark.' Now, collating the old treatise, it only asks, what practice-mark is there. And further, in the answer below there is no separate explanation of three. One still follows the Tripiṭaka-master's recension." (Dharmakṣema's old translation does read 「有何行相」 tr. "what practice-mark is there" 〔T30n1581 0940b16〕, agreeing with what Dunlun collated.)
(6) The starting position of the resolute-conviction-practice dwelling · the matching of the three grades of forbearance to positions — Woncheuk / Tai / Jing-and-Kuiji-together (recorded by Dunlun, set out side by side)
On the starting position of the resolute-conviction-practice dwelling, Woncheuk gives two interpretations 〔T42n1828 0564a24–26〕: 「一云，十信已上皆名發心住。一云，十解已上方名發心。」 tr. "one: from the ten faiths upward, all are named the arousing-of-the-mind dwelling. One: from the ten understandings upward, only then is it named the arousing of the mind." On the matching of the three grades of forbearance to positions: Dunlun records the matching from the ten faiths as Jing and Kuiji together 〔0565b01–04〕 「謂前所說地前過失在十信位具下忍時此過是上品，在十解十行時具中忍，十迴向等具上忍」 tr. "namely, the pre-ground faults stated above, at the position of the ten faiths when one has the lower forbearance, these faults are of the superior grade; at the ten understandings and ten practices when one has the middling forbearance; the ten dedications and the rest, the superior forbearance"; Tai 〔0565b04–05〕: 「勝解行住者，十解十行十迴向則為下、中、上三品忍。」 tr. "as for the resolute-conviction-practice dwelling, the ten understandings, ten practices, and ten dedications are the lower, middling, and superior three grades of forbearance." Kuiji's Concise Compendium states for itself 〔T43n1829 0159a26–29〕 in accord with the "Jing and Kuiji together" saying (beginning at the ten faiths). — the reckoning begins one position apart; set out side by side, not adjudicated.
(7) The three higher-wisdom dwellings matched to the fourth, fifth, and sixth grounds — Kuiji
Kuiji 〔T43n1829 0158b25–29〕: 「能觀真實者，即第四地中觀菩提分法。菩提分法是能觀……所觀真實者，謂第五地中觀四諦，四諦是所觀也。及於真實諸有情類由無智故者，解第六地緣起觀也。」 tr. "'the reality that is able to observe' is the observing of the factors of awakening in the fourth ground. The factors of awakening are the able-to-observe … 'the reality that is observed' is the observing of the four truths in the fifth ground; the four truths are the observed. And 'regarding the classes of sentient beings within reality, through the absence of knowledge' explains the observing of dependent origination in the sixth ground."
(8) The six kinds of well-determining matched to the Daśabhūmika-vyākhyāna — recorded by Dunlun (Jing / Woncheuk / Kuiji set out side by side · a pointer to the location)
For the supremely-joyful dwelling's six-mark well-determined vow, Dunlun records the Daśabhūmi treatise's six kinds of well-determining, matched line by line, with Jing / Woncheuk / Kuiji alternating side by side 〔T42n1828 0565c04–c24〕, and notes Kuiji's judgment on the attribution of the prior and latter knowledge 〔0565c24–25〕 — this apparatus records their location, the word-for-word citation to be supplied later (the six marks in the vernacular are written consecutively per the treatise's own lines, without setting up separate numbering).
(9) The five fears — Kuiji (recorded by Dunlun)
Kuiji 〔T42n1828 0564c22–23〕: 「准下對治五怖畏等，所治是此怖體。」 tr. "in accordance with the countering of the five fears below and the rest, what is countered is the substance of these fears." (The supremely-joyful-dwelling passage's countering of the five fears 〔0555a14 passage〕 is in mutual reference with this.)
V. Terminology
| 漢 | Ancient-transmitted Sanskrit (romanization · pronunciation aid) | Attestation | Precise sense |
|---|---|---|---|
| 住 | —（none transmitted） | 〔this treatise 0552c24〕 | within the conditioned and unconditioned bodhisattva dwellings that the twelve positions can dwell in (Dunlun); the meaning of being able to be a dwelling-place of enjoyment (the treatise, 0556b18) |
| 如來住／現前等覺 | 阿惟三佛（the old phonetic transcription in Dharmakṣema's recension 〔T30n1581 0939c28〕「阿惟三佛住如來住」 tr. "Aweisanfo dwells in the Tathāgata dwelling"） | 〔this treatise 0552c24 passage〕 | the dwelling that surpasses all bodhisattva dwellings · directly and fully awakens to the great awakening before one; expounded in detail later, in the Chapter on Establishment |
| 嗢拕南 | 嗢拕南（transcription · the treatise's own; 0549b17 collation note 拕／柁【宋元明宮】） | 〔this treatise 0553a01〕 | the summary verse (uddāna) |
| 摩怛理迦 | 摩怛理迦（transcription · the treatise's own）；Dharmakṣema's recension makes it 摩得勒伽 〔0941c22〕 | 〔this treatise 0556b15〕 | the matrix (mātṛkā, the mother-text); the matrix gathered under the Bodhisattva Canon briefly proclaims the ten dwellings |
「阿惟三佛」「摩得勒伽」 are both variant forms of old phonetic transcription; collated together with Xuanzang's 「現前等覺」「摩怛理迦」 and recorded, not restored from modern critical editions.
VI. Similes · Rhetoric
(1) Like shooting in the dark, hit or miss — 〔T1579 0554b01〕「為他說法教授教誡，勉勵而轉；勉勵轉故，不如實知，或時虛棄、或不虛棄。如闇中射，或中不中，隨欲成故」 tr. "his expounding the Dharma for others, his teaching and admonishing, operate by forced exertion; and because they operate by forced exertion, he cannot truly know — at times it is wasted, at times not wasted. Like shooting in the dark: whether it hits or does not hit, it merely, by the wish, comes off": the bodhisattva of the resolute-conviction-practice dwelling, expounding the Dharma without having obtained true knowledge, is like shooting arrows in the dark, hitting the mark or not by luck — a portrait of pre-ground teaching.
(2) Ore-gold refined in fire (the first of the gold-similes) — 〔T1579 0556a15〕「譬如世間黠慧工匠，以鑛性金置於火中，如如燒鍊，如是如是轉得明淨」 tr. "just as a shrewd and wise craftsman of the world puts ore-natured gold into fire, and, refining it thus and thus, thereby turns it, thus and thus, and makes it bright and pure": the wholesome roots of the bodhisattva of the supremely-joyful dwelling, by the three kinds of pure causes and conditions 〔0556a11·0556a17〕, turn and become the more bright and pure. This is the first of the series of gold-refining similes that run through the several dwellings of the Chapter on the Dwellings (the later dwellings' gold-similes detailed in Part Two).
(3) The great guiding-teacher · the caravan · the perilous road of the wilderness — 〔T1579 0555c24〕「為大導師，率領一切有情商侶，超度生死曠野嶮道」 tr. "becoming a great guiding-teacher, they lead the whole caravan of sentient beings, ferrying them across the perilous road of the wilderness of birth-and-death" (the collation note on the graph 「侶」: 侶【大】／旅【元明】): with a caravan's guiding-teacher figuring the bodhisattva leading sentient beings out of birth-and-death.
(4) The two similes of oath in the ten great vows — 〔T1579 0555b21〕「如有情界展轉相續，終無斷盡；亦如世道展轉相續，終無斷盡；我此大願生生相續，乃至究竟菩提邊際」 tr. "as the realm of sentient beings continues on by turns and is in the end never cut off and exhausted; and as the course of the world continues on by turns and is in the end never cut off and exhausted; so this great vow of mine continues on birth after birth, down to the very edge of ultimate awakening": with the inexhaustibility of both the realm of sentient beings and the course of the world figuring the inexhaustibility of the great vow (the closing line is the great vow's self-reference).
VII. Cross-Reading
- the Chapter on Lineage (15-01-01): the lineage dwelling back-refers explicitly 〔0553a29〕「如種性品所說種種住種性相，於此菩薩種性住中，亦應廣說」 tr. "as the various marks of dwelling in the lineage stated in the Chapter on Lineage, within this bodhisattva lineage dwelling they too should be expounded at length"; Tai's distinction of the lineage-by-nature and the cultivated lineage (Heading IV (3)) is of a piece with the Chapter on Lineage's two lineages, the dwelling-by-nature and the accomplished-through-cultivation.
- the Chapter on Arousing the Mind (15-01-02): the supremely-joyful dwelling's four-mark arousing of the mind (by what mark / what does it take as its object / with what state, mark, and self-nature does it arise / what is its excellent benefit) is of a piece with the Chapter on Arousing the Mind's opening frame of the right vow.
- the Chapter on the Higher Inclination (15-02-03 · the prior chapter): the supremely-joyful dwelling = the 「淨勝意樂住」 tr. "pure and supreme inclination dwelling" 〔0553b19〕, precisely the position of the superior-grade pure inclination (the ground of pure and supreme inclination).
- the Chapter on the Factors of Awakening (15-01-17): the ten great vows back-refer explicitly 〔0555b05〕「如前所說菩提分品十種大願，今即於此極歡喜住能具引發」 tr. "the ten great vows as stated before in the Chapter on the Factors of Awakening — now, precisely in this supremely-joyful dwelling, he is able to draw them forth in completeness."
- the Chapter on Establishment (15-03-05): the Tathāgata dwelling points ahead explicitly 〔0553a17 passage〕「此中最後如來住者，於後究竟瑜伽處最後建立品，當具演說」 tr. "the last of these, the Tathāgata dwelling, will be expounded in detail later, in the Chapter on Establishment at the very end of the Section on the Ultimate Yoga" (stable citation).
- the Section on Ascertainment: this chapter has a re-ascertainment — the nine headings 〔0736c20–0738b17〕, see Heading II (2).
- the Sūtra of the Ten Grounds (the ten grounds of the Avataṃsaka): 「若廣宣說，如十地經極喜地說」 tr. "if it were proclaimed at length, it is as stated in the Sūtra of the Ten Grounds for the Ground of Supreme Joy" 〔0556b13 passage〕 · the matching-summary line 〔0556b14〕 — the scriptural-ground layer, stable citation.
- Alternate translations: Dharmakṣema, the Chapter on the Dwellings, ch. 4 〔T30n1581 0939c15; the re-issued recension 0946b08〕 · Guṇavarman, the Chapter on the Ground of Generating Awakening, ch. 4 〔T30n1582 1002b11〕 — for the collation see Heading II.
Cross-reading is by stable citation (canon number · page anchor) for the most part.
VIII. Placement of the Critical Editions
- Xuanzang T1579 (base text): the Dwellings, Part One 〔0552c19 chapter title〕–〔0556b25〕, Part Two beginning 0556b26. The overall heading of the twelve dwellings 0552c24 · the uddāna 0553a01 · the lineage dwelling 0553a20 · the resolute-conviction-practice dwelling 0553b03 · the brief gloss on the supremely-joyful dwelling 0553b19 · the brief gloss on the utmost fully-perfected 0553c11 · the question on the practice-state-and-mark of the resolute-conviction-practice dwelling 0553c29 · the five fears 0554a06 · shooting in the dark 0554b01 · the question on the supremely-joyful dwelling 0554c06 · the back-reference of the ten great vows 0555b05 · the ten dharmas of pure-cultivation dwelling 0555b29 · the two causes and conditions for seeing the Buddhas 0555c27 · the three pure causes and conditions 0556a11／0556a17 · the ore-gold simile 0556a15 · the hundred concentrations 0556a26 · the matching-to-the-ten-grounds line 0556b14 · the naming of ground and dwelling 0556b18 (all collated word for word against the original fascicle).
- Alternate translations: Dharmakṣema T1581, the Chapter on the Dwellings, ch. 4 〔0939c15–0945c03 · fasc. 9〕; Guṇavarman T1582, the Chapter on the Ground of Generating Awakening, ch. 4 〔1002b11–1007a26 · fasc. 8〕.
- the Section on Ascertainment 〔0736c20–0738b17〕: the nine headings, heading-opening lines collated against the original fascicle.
- Dunlun T1828: the exposition of the Chapter on the Dwellings 〔from 0563b20 · spanning two fascicles 0567a24／0567b02 · the whole chapter to 0580a13〕; all citations of this part are transcribed segment by segment and word for word from the original.
- Kuiji T1829: the compendium of the Chapter on the Dwellings 〔from 0158b09〕; the citations of this part transcribed word for word from the original.
- Jinaputra T1580: no chapter exposition (the listed terms do not occur).
- Collation: the thirty-two Taishō collation notes for this part fully enumerated (the substantive-variant table under Heading II (3)); the point of the eye for collation = the 性／姓 lineage family, four items (the five old recensions systematically read 「姓」 · of the same family as the Chapter on Parts 0551a27).