仁王經疏 1.171

1.171

釋曰：第三、正住十地。方者正也。謂諸如來欲現瑞相，正住十地。然此十地，自有兩釋。一云：極喜等菩薩十地。一云：《大乘同性經》所說四種十地中如來十地，如上所引。《證契經》者，與《同性經》同本異譯，前三十地文意大同，故不別敘。如來十地者，《同性經》云「一名甚深難知廣明智德地（《證契經》云毘富羅光明智作地），除一切微細習氣，於一切法得自在故。二名清淨身分威嚴不思議明德地，轉正法輪，顯甚深義。三名善明因幢寶相（《證契經》云寶熾海藏地），說聲聞戒，顯三乘故。四名精妙金光功德神通智德地，說八萬四千法門，降伏四魔故。五名大輪威藏明德地，摧諸異論及其邪法，調伏一切行惡道者（《證契經》云光明味場）。六名虛空內清淨無垢炎光開相地（《證契經》云空中勝淨無垢持炬間敷作地），示六神通，現六大神通故，謂現無邊清淨佛剎功德莊嚴，顯現無邊菩薩大眾圍遶，顯現無邊廣大佛剎，顯現無邊佛剎自體，顯現無邊諸佛剎中從兜率天下託胎乃至法滅，示現無邊種種神通。七名廣勝法界藏明界地（《證契經》云光明起作），為諸菩薩如實開顯七菩提法，自性無有無所著故。八者最勝普覺智海藏能淨無垢遍無礙智通地（《證契經》云最勝妙淨佛智藏光明遍照清淨諸障智遍地也），授一切菩薩阿耨多羅三藐三菩提四種記故（《首楞嚴經》說：一未發心記、二遍發心記、三密受記、四已得無生忍記。《寶雲經》亦同此說也）。九名無邊億莊嚴迴向能照明地（《證契經》云無邊莊嚴俱那願毘盧遮那光作地也），為諸菩薩現善方便。十名毘盧遮那智海藏地（《證契經》云智海信盧遮那），為諸菩薩說一切法無所有故，本來寂滅。」《大般涅槃》雖有兩說，《本記》意存菩薩十地，故彼記云「今言十地，通入十地法門。若只入第十地，下九地則不解，化身故有出入，應身即常在定，法身非定非不定。」

Explanation: Third, correctly abiding in the ten bhūmis. "Fang" (方) means "correctly" (正). It means that when the Tathāgatas wish to manifest auspicious signs, they correctly abide in the ten bhūmis. However, regarding these ten bhūmis, there are naturally two explanations. One says: they are the bodhisattva ten bhūmis, such as Pramuditā and the rest. The other says: they are the Tathāgata ten bhūmis among the four kinds of ten bhūmis spoken of in the *Mahāyāna-samānārthatā-sūtra* (大乘同性經), as cited above. The *Zheng qijing* (證契經) is another translation of the same original as the *Tongxing jing*; because the text and meaning of its first thirty bhūmis are largely the same, they will not be narrated separately. As for the Tathāgata ten bhūmis, the *Tongxing jing* states: "The first is called the bhūmi of profound, difficult-to-know, vast illumination, and the virtue of wisdom (the *Zheng qijing* calls it the bhūmi of Vipula-light wisdom action), because it removes all subtle habitual tendencies and attains mastery over all dharmas. The second is called the bhūmi of pure physical parts, majestic presence, inconceivable illumination, and virtue, because it turns the wheel of saddharma and reveals the profound meaning. The third is called the jewel-mark of the banner of the well-clarified cause (the *Zheng qijing* calls it the bhūmi of the ocean-treasury of blazing jewels), because it teaches the precepts of the śrāvakas and reveals the three vehicles. The fourth is called the bhūmi of exquisite, golden-light merit, supernormal faculties, and the virtue of wisdom, because it preaches eighty-four thousand dharma-gates and subdues the four Māras. The fifth is called the bhūmi of the majestic treasury and luminous virtue of the great wheel, because it smashes various heterodox doctrines and their corrupt teachings, and tames all those who tread the evil paths (the *Zheng qijing* calls it the luminous taste-field). The sixth is called the bhūmi of the pure, immaculate, flaming radiance and opening marks within space (the *Zheng qijing* calls it the bhūmi of the exceedingly pure, immaculate, torch-holding, interspersed-blossoming action in space), because it shows the six supernormal faculties and manifests the six great supernormal faculties—that is, manifesting the virtuous adornments of boundless pure buddha-lands, revealing the circumambulation of boundless great bodhisattva assemblies, revealing boundless vast buddha-lands, revealing the intrinsic nature of boundless buddha-lands, and revealing in boundless buddha-lands [all events] from descending from Tuṣita heaven to taking birth in the womb up to the disappearance of the Dharma, manifesting boundless various supernormal faculties. The seventh is called the bhūmi of the vast, supreme realm of the dharmadhātu-treasury illumination (the *Zheng qijing* calls it the rising action of light), because for the sake of the bodhisattvas it reveals the seven bodhyangas in accordance with reality, being devoid of self-nature and having no attachment. The eighth is called the bhūmi of the most supreme, universal-awakening wisdom-ocean treasury, capable of purifying defilements, and pervasive unobstructed wisdom-supernormal powers (the *Zheng qijing* calls it the bhūmi of the most supreme, wondrously pure buddha-wisdom treasury, light universally illuminating, purifying all hindrances, and all-pervading wisdom), because it bestows the four kinds of predictions of anuttarā samyaksaṃbodhi upon all bodhisattvas (the *Śūraṅgama-sūtra* speaks of: first, the prediction for those who have not yet generated the aspiration; second, the prediction for those who have universally generated the aspiration; third, the esoteric prediction; fourth, the prediction for those who have already attained anutpattika-dharma-kṣānti. The *Ratnamegha-sūtra* also agrees with this statement). The ninth is called the bhūmi of boundless millions of adornments, dedication, and the ability to illuminate (the *Zheng qijing* calls it the action of Vairocana-light through the boundless adorned guṇa vows), because it manifests excellent expedient means for the sake of the bodhisattvas. The tenth is called the bhūmi of the Vairocana wisdom-ocean treasury (the *Zheng qijing* calls it the wisdom-ocean faith of Vairocana), because it preaches for the sake of the bodhisattvas that all dharmas have no existence and are originally tranquil." Although the *Mahāparinirvāṇa-sūtra* has two explanations, the intention of the *Original Record* (本記) favors the bodhisattva ten bhūmis; hence that record states: "Now when it says 'ten bhūmis', it broadly refers to entering the dharma-gates of the ten bhūmis. If [the Buddha] were to enter only the tenth bhūmi, the nine lower bhūmis would not be understood. Because of the transformation body, there is entering and emerging; the saṃbhogakāya is constantly in meditative absorption; the dharmakāya is neither absorption nor non-absorption."