華嚴經探玄記 19.97

19.97

第十法界無量迴向知識中，初舉法勸修內，前諸位並是南天竺，今指中天竺摩竭國。道場神者，欲表二義：一約因，表地上證真，同於佛位。迴向位終，是以成向此處。二約果，表佛臨機方便現身是善巧之相，屬迴向位滿，是故於此辨成道之處。良由五位終極各有成佛，樹下現成屬此位故。又神者，表是智德玄密義也。然守道場神，有道場樹神、有道場地神，今是地，表所依心地，以心中得道為道場地。名安住者，攝諸善根迴向菩提，安在道場地處，住持不失要令成果，故以為名。

Tenth, within the spiritual friend of the dedication to the immeasurable dharmadhātu: first, in citing the Dharma and encouraging cultivation, the preceding stages were all in South India, but now it points to Magadha in Central India. As for the deity of the bodhimanda, this is intended to express two meanings: first, in terms of cause, it expresses the realization of the real above the bhūmis, identical to the Buddha stage. The stage of dedication is concluded, and for this reason he completes his journey toward this place. Second, in terms of result, it expresses the Buddha's manifestation of his body as an upāya in response to capacities being a mark of skillfulness, which belongs to the completion of the stage of dedication; therefore the place of attaining the Way is distinguished here. This is precisely because at the ultimate end of each of the five stages there is the attainment of Buddhahood, and the manifestation of completion beneath the tree belongs to this stage. Furthermore, "deity" expresses the profound and secret meaning of the virtue of wisdom. Now, among the deities guarding the bodhimanda, there are bodhimanda-tree deities and bodhimanda-earth deities; here it is earth, expressing the mind-ground upon which one relies, taking the attainment of the Way within the mind as the earth of the bodhimanda. Named "Firmly Abiding" because, having gathered all roots of goodness and dedicated them to bodhi, they are firmly placed in the ground of the bodhimanda, preserved without loss so as definitely to bring about the fruit—hence it is taken as the name.