十地 [py] shídì [wg] shih-ti [ko] 십지 sipchi [ja] ジュウジ jūji ||| (daśabhūmi) The 'ten stages.' Bhūmi means "stage" and the ten bhūmis are the forty-first through the fiftieth stages in the path of the bodhisattva, which are designated as one through ten. In various Mahāyāna texts, each of the stages is associated with the subjugation or elimination of a certain type of obstruction to enlightenment. The ten are: 1. 歡喜地 huanxidi - The 'stage of joy.' (pramuditā) The stage where the wisdom of the middle path is first produced to benefit self and others, and where there is great happiness. 2. 離垢地 - ligoudi - 'freedom from defilement.' (vimalā) Dwelling in the principle of the middle path, to be able to enter the dust of the world of sentient beings, yet remain detached. 3. 發光地faguangdi - the 'stage of emission of light.' (prabhākarī) The stage of following the buddha-path and emitting the clear light of wisdom. 4. 焰慧地 yanhuidi - The 'stage of glowing wisdom.' (arcismatī) The stage of the light of wisdom burning bright according to its clear cognition of the unborn nature of all existence. 5. 難勝地 nanshengdi - The 'stage of overcoming the difficult.' (sudurjayā) The stage of overcoming the prior stage by emptying all ignorance. 6. 現前地 xianqiandi - The 'stage of manifestation of reality.' (abhimukhī) The stage where the practitioner is facing reality. The stage of manifestation of the aspect that in contemplating the dharma, nirvana and samsāra are not two. 7. 遠行地 yuanxingdi - the 'stage of far-reaching.' (dūramgamā) The stage of attaining the middle way and advancing to a higher realm with every thought. 8. 不動地 budongdi - The 'immovable stage.' (acalā) The stage of abiding peacefully in the wisdom of (no aspects) of the middle path without change. 9. 善慧地 shanhuidi - The 'stage of wondrous wisdom.' (sādhumatī) The stage of using the skill of wisdom contemplation to enter the path of clear cognition regarding the unborn nature of all existence. 10. 法雲地 fayundi - the 'stage of the dharma-cloud.' (dharma-megha) The stage of attaining the level of buddhahood, and covering the dharma-world with wisdom and compassion like a great cloud. In the doctrine of the Faxiang 法相 school, the stage of 'equal enlightenment' (等覺) is included here, being considered as within the limits of bodhisattva practice.
daśabhūmi; v. 十住. The "ten stages" in the fifty-two sections of the development of a bodhisattva into a Buddha. After completing the十四向 he proceeds to the 十地. There are several groups. I. The ten stages common to the Three Vehicles 三乘 are: (1) 乾慧地 dry wisdom stage, i. e. unfertilized by Buddha-truth, worldly wisdom; (2) 性地 the embryo-stage of the nature of Buddha-truth, the 四善根; (3) 八人地 (八忍地), the stage of the eight patient endurances; (4) 見地 of freedom from wrong views; (5) 薄地 of freedom from the first six of the nine delusions in practice; (6) 離欲地 of freedom from the remaining three; (7) 巳辨地 complete discrimination in regard to wrong views and thoughts, the stage of an arhat; (8) 辟支佛地 pratyeka-buddhahood, only the dead ashes of the past left to sift; (9) 菩薩地 bodhisattvahood; (10) 佛地 Buddhahood. v. 智度論 78. II. 大乘菩薩十地 The ten stages of Mahāyāna bodhisattva development are: (1) 歡喜地 Pramuditā, joy at having overcome the former difficulties and now entering on the path to Buddhahood; (2) 離垢地 Vimalā, freedom from all possible defilement, the stage of purity; (3) 發光地 Prabhākarī, stage of further enlightenment; (4) 焰慧地 Arciṣmatī, of glowing wisdom; (5) 極難勝地 Sudurjayā, mastery of utmost or final difficulties; (6) 現前地 Abhimukhī, the open way of wisdom above definitions of impurity and purity; (7) 遠行地 Dūraṁgamā, proceeding afar, getting above ideas of self in order to save others; (8) 不動地 Acalā, attainment of calm unperturbedness; (9) 善慧地 Sādhumatī, of the finest discriminatory wisdom, knowing where and how to save, and possessed of the 十力 ten powers; (10) 法雲地 Dharmamegha, attaining to the fertilizing powers of the law-cloud. Each of the ten stages is connected with each of the ten pāramitās, v. 波. Each of the 四乘 or four vehicles has a division of ten. III. The 聲聞乘十地 ten Śrāvaka stages are: (1) 受三歸地 initiation as a disciple by receiving the three refuges, in the Buddha, Dharma, and Saṅgha; (2) 信地 belief, or the faith-root; (3) 信法地 belief in the four truths; (4) 内凡夫地 ordinary disciples who observe the 五停心觀, etc.; (5) 學信戒 those who pursue the 三學 three studies; (6) 八人忍地 the stage of 見道 seeing the true Way; (7) 須陀洹地 śrota-āpanna, now definitely in the stream and assured of nirvāṇa; (8) 斯陀含地 sakrdāgāmin, only one more rebirth; (9) 阿那含地 anāgāmin, no rebirth; and (10) 阿羅漢地 arhatship. IV. The ten stages of the pratyekabuddha 緣覺乘十地 are (1) perfect asceticism; (2) mastery of the twelve links of causation; (3) of the four noble truths; (4) of the deeper knowledge; (5) of the eightfold noble path; (6) of the three realms 三法界; (7) of the nirvāṇa state; (8) of the six supernatural powers; (9) arrival at the intuitive stage; (10) mastery of the remaining influence of former habits. V. 佛乘十地 The ten stages, or characteristics of a Buddha, are those of the sovereign or perfect attainment of wisdom, exposition, discrimination, māra-subjugation, suppression of evil, the six transcendent faculties, manifestation of all bodhisattva enlightenment, powers of prediction, of adaptability, of powers to reveal the bodhisattva Truth. VI. The Shingon has its own elaborate ten stages, and also a group 十地十心, see 十心; and there are other groups.
１．指聲聞乘十地，即受三皈地、信地、信法地、內凡夫地、學信戒地、八人地、須陀洹地、斯陀含地、阿那含地、阿羅漢地。２．指緣覺乘十地，即苦行具足地、自覺甚深十二因緣地、覺了四聖諦地、甚深利智地、九聖道地、觀了法界虛空界眾生界地、證寂滅地、六通地、徹和密地、習想漸薄地。３．指菩薩乘十地，即歡喜地、離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地。此十地是菩薩五十二位修行中的第五個十位，在此十地，漸開佛眼，成一切種智，已屬聖位。４．指佛乘十地，即甚深難知廣明智慧地、清淨自分威嚴不思議明德地、善明日幢實相海藏地、精妙金光功諸神通智德地、大輪威藏明德地、虛空內清淨無垢炎光開相地、廣勝法界藏明界地、普覺智藏能淨無垢邊無礙智通地、無邊德莊嚴回向能照明地、毘盧舍那智海藏地。
顯揚三卷一頁云：謂菩薩十地。廣說如經。一、極喜地。謂諸菩薩住此地中，先已於心增上法行，善修治故；超過一切聲聞獨覺現觀，得諸菩薩現觀。由正證得無上現觀故；諸大菩薩，於此地中，住增上喜。是故此地，名為極喜。二、離垢地。謂諸菩薩，住此地中，先善修治初地行故；超過一切聲聞獨覺地，證得極淨妙尸羅蘊，對治一切微犯戒垢。是故此地，名為離垢。三、發光地。謂諸菩薩住此地中，先善修治第二地故；超過一切聲聞獨覺地。證得極淨三摩地蘊；大智光明之所依止。是故此地，名為發光。四、焰慧地。謂諸菩薩住此地中，先善修治第三地故；超過一切聲聞獨覺地，證得極淨緣諸覺分能取法境微妙慧蘊，能現前燒一切煩惱。是故此地名為焰慧。五、極難勝地。謂諸菩薩住此地中，先善修治第四地故；超過一切聲聞獨覺地，證得極淨緣諦所知諸法微妙慧蘊，成極難成不住流轉寂滅聖道。是故此地，名極難勝。六、現前地。謂諸菩薩住此地中，先善修治第五地故；超過一切聲聞獨覺地，證得極淨緣智非智二種所作諸行流轉止息法境微妙慧蘊，多分有相任運相續妙智現前，是故此地，名為現前。七、遠行地。謂諸菩薩住此地中，先善修治第六地故；超過一切聲聞獨覺地，證得極淨微妙解脫解脫智見蘊，由已遠入一切現行諸相解脫；是故此地，名為遠行。八、不動地。謂諸菩薩住此地中，先善修治第七地故；超過一切聲聞獨覺地，證得極淨微妙解脫解脫智見蘊，解脫一切相自在障故；得無功用任運相續道之所依止。是故此地，名為不動。九、善慧地。謂諸菩薩住此地中，先善修治第八地故；超過一切聲聞獨覺地，證得極淨微妙解脫解脫智見蘊，解脫一切無礙辯障無過廣慧之所依止，是故此地，名為善慧。十、法雲地。謂諸菩薩住此地中，先善修治第九地故；超過一切聲聞獨覺地，證得極淨微妙解脫解脫智見蘊，解脫髮起大神通智障；如雲法身，圓滿所依。是故此地，名為法雲地。
二解：攝論三卷一頁云：如是已說彼入因果；彼修差別，云何可見？由菩薩十地。何等為十？一、極喜地，二、離垢地，三、發光地，四、焰慧地，五、極難勝地，六、現前地，七、遠行地，八、不動地。九、善慧地，十、法雲地。如是諸地安立為十，云何可見？為欲對治十種無明所治障故。所以者何？以於十相所知法界，有十無明所治障住。云何十相所知法界？謂初地中，由遍行義：第二地中，由最勝義；第三地中，由勝流義；第四地中，由無攝受義；第五地中，由相續無差別義；第六地中，由無雜染清淨義；第七地中，由種種法無差別義；第八地中，由不增不減義，相自在依止義，土自在依止義；第九地中，由智自在依止義；第十地中，由業自在依止義，陀羅尼門三摩地門自在依止義。
三解：成唯識論九卷十三頁云：言十地者，一、極喜地。初獲聖性，具證二空，能益自他，生大喜故。二、離垢地。具淨尸羅，遠離能起微細毀犯煩惱垢故。三、發光地。成就勝定大法總持；能發無邊妙慧光故，四、焰慧地。安住最勝菩提分法；燒煩惱薪，慧焰增故。五、極難勝地。真俗兩智，行相互違；合令相應，極難勝故。六、現前地。住緣起智，引無分別最勝般若；令現前故。七、遠行地。至無相住功用後邊，出過世間二乘道故。八、不動地。無分別智，任運相續相用煩惱，不能動故。九、善慧地。成就微妙四無閡解，能遍十方，善說法故。十、法雲地。大法智雲，含眾德水，蔽一切如空麤重，充滿法身故。如是十地，總攝有為無為功德以為自性。與所修行，為勝依持，令得生長，故名為地
（名數）或曰十住。種種不一。
十地者，謂菩薩所證之地位，一切佛法依此發生也。然地位有淺深，故始自歡喜，終於法雲，分為十也。##〔一、歡喜地〕，謂菩薩智同佛智，理齊佛理，徹見大道，盡佛境界，而得法喜，登於初地。經云：於大菩提，善得通達，覺通如來，盡佛境界，名歡喜地。（得法喜者，謂於證得之法而生喜樂也。梵語菩提，華言道。）##〔二、離垢地〕，謂由盡佛境界，明了諸法異性而入於同，若見有同，即非離垢；同性亦滅，斯為離垢。經云：異性入同，同性亦滅，名離垢地。##〔三、發光地〕，謂同異情見之垢既淨，則本覺之慧光明開發。經云：淨極明生，名發光地。（情見者，謂依情分別之見也。）##〔四、焰慧地〕，謂慧明既極，則佛覺圓滿；覺滿則慧光發焰，如大火聚爍，破一切情見。經云：明極覺滿，名焰慧地。##〔五、難勝地〕，謂由前焰慧爍破一切情見，其同異之相，皆不可得，即是諸佛境界，無有能勝。經云：一切同異所不能至，名難勝地。##〔六、現前地〕，謂由前同異之相既不可得，則真如淨性明顯現前。經云：無為真如，性淨明露，名現前地。##〔七、遠行地〕，謂真如之境，廣無邊際。雖真如現前，分證則局，若盡其際，方為極到。經云：盡真如際，名遠行地。（分證者，謂菩薩於真如之理，分次第而證也。）##〔八、不動地〕，謂真如之理既盡其際，全得其體，則真常凝靜，無能動搖。經云：一真如心，名不動地。##〔九、善慧地〕，謂既得真如之體，即發妙用，凡所照了，悉是真如。經云：發真如用，名善慧地。##〔十、法雲地〕，謂菩薩至此第十地，修行功滿，唯務化利眾生，大慈如雲，普能陰覆，雖施作利潤，而本寂不動。經云：慈陰妙雲，覆涅槃海，名法雲地。（梵語涅槃，華言滅度；謂之海者，以其深廣，無法而不容也。）
daśa-bhūmi, daśa-bhū, daśa-bhūmika, daśamī, daśamī-bhūmi.
OUR SPONSORS
RELATED ORGANIZATIONS
