華嚴經探玄記 5.41

5.41

此中十住義，略作十門：一釋名、二辨體、三明所依身、四所行行、五所觀境、六所離障、七所成德、八所寄法、九所攝位、十所成果。初釋名，有二：一總名，如前釋。別中，初者謂依外凡，十千劫來修信善根方便行滿，於大菩提起決定心，入位不退，故云初發心。初發心即住，是持業釋。此當《起信論》中信成就發心也。二精練此心使離染明淨，故云治地，謂鑄治心地也。三妙觀空有而正行薰修，故云修行。四生在佛家，種性尊貴，故云生貴，謂此寄當無流位故。五巧不滯真，起悲愍物，滯真隨俗。此二合觀，離邊巧備，故云具足。此同五地難合真俗而能合也。六觀無二法既漸純熟，聞讚毀佛等心不傾動，故云正心。心即是正，故云正心。又正是境、心是智，以心住正理，故云正心。七止觀雙運緣不能壞，故云不退。此同七地雙行相。八三業光潔，離染如童，童行性成物莫能沮，故云真也。此同八地無功用行。九應機善說，紹嗣法王，故云子也。十住位滿足，成就智身，諸佛法水以灌其頂，故云頂也。若依圓教，此灌頂位滿即成佛，更無十行等，如下文海幢比丘處說。若三乘教則不如此，但是解相未證真故。得名有三，謂第四八九十從喻為名，第七約離過受稱，餘並約功能為目可知。二明體性者，作三門：一約所依，即以無量方便三昧為體，以依此定說十住故。下論云「此三昧者是法體故。」二約本，即以前種性甚深等為體，以彼是此十住體故，但隨位說十而無別性。三剋性，約所緣以真俗二諦、約能緣以悲智二行，餘行眷屬皆此所攝。又真俗境俱融、悲智唯一，此二復圓俱融，法界無障礙具德自在是其體也。此約圓教辨（餘門別作）。

Here, the meaning of the ten abodes is briefly treated in ten sections: 1. explaining the names; 2. discerning the essence; 3. clarifying the basis body; 4. the practices performed; 5. the objects contemplated; 6. the obstacles abandoned; 7. the virtues accomplished; 8. the dharmas correlated; 9. the stages subsumed; 10. the fruits accomplished. First, explaining the names has two parts: 1. the general name, as explained before. In the specific names: The first means that based on external worldlings, having cultivated the provisional practices of the good roots of faith for ten thousand kalpas to completion, one gives rise to a definitive resolve toward great bodhi and enters the stage without falling back; hence it is called "initial aspiration." Initial aspiration is itself the abode; this is a karmadhāraya compound. This corresponds to the "aspiration accomplished through faith" in the Awakening of Faith. Second, thoroughly refining this mind to free it from defilement and make it bright and pure is called "cultivating the ground," which refers to forging and cultivating the mental ground. Third, wonderfully contemplating emptiness and existence while perfuming and cultivating right practice is called "cultivation." Fourth, being born into the Buddha's household and possessing a noble disposition is called "noble birth," referring to this stage being correlated with the stage of undefiled dharmas. Fifth, skillfully not clinging to the real, giving rise to compassion to pity beings, yet not clinging to the real to conform with the conventional. Contemplating these two together, freed from extremes and skillfully equipped, is called "fully endowed." This is identical to the fifth bhūmi, where uniting the real and conventional is difficult, yet one is able to unite them. Sixth, when the contemplation of non-dual dharmas gradually matures, and hearing praise or slander of the Buddha leaves the mind unshakeable, it is called "upright mind." The mind itself is upright, hence "upright mind." Furthermore, upright is the object and mind is wisdom; because the mind abides in the upright principle, it is called "upright mind." Seventh, śamatha and vipaśyanā are practiced together, and conditions cannot destroy them; hence it is called "non-retrogression." This is identical to the characteristic of the dual functioning of the seventh bhūmi. Eighth, the three karmas are bright and pure, free from defilement like a youth; when the youth-like practice becomes one's nature, nothing can frustrate it, so it is called "true [youth]." This is identical to the effortless practice of the eighth bhūmi. Ninth, responding skillfully to capacities with preaching, carrying on the succession of the Dharma King, it is called "prince." Tenth, the stage of the abodes is fulfilled, accomplishing the wisdom body, and the water of all buddhas' Dharma is poured on their heads; hence it is called "empowerment" (abhiṣeka). If according to the perfect teaching, when this stage of empowerment is fulfilled, one immediately attains buddhahood, with no further ten practices and so forth, as explained below in the section on the monk Sāgaradhvaja (Haichuang). If according to the teaching of the three vehicles, it is not like this, but is merely the characteristic of understanding without having realized the truth. The derivation of the names has three aspects: the fourth, eighth, ninth, and tenth are named from metaphors; the seventh receives its designation from avoiding faults; the remainder are all designated according to their functions, as can be known. Second, clarifying the essence is treated in three sections: 1. In terms of the basis, it takes the samādhi of immeasurable skillful means as its essence, because the ten abodes are spoken on the basis of this concentration. A treatise below states: "This samādhi is the essence of the dharma." 2. In terms of the root, it takes the profound disposition mentioned before and so forth as its essence, because that is the essence of these ten abodes; it is merely spoken of as ten according to the stages, without having a separate nature. 3. Specifying the essence precisely, in terms of objects of cognition it consists of the two truths of the real and conventional; in terms of cognitive subjects it consists of the two practices of compassion and wisdom; all other practices and retinues are subsumed under this. Furthermore, the objects of the real and conventional are both fused, and compassion and wisdom are unified; these two are again completely and perfectly fused, and the unimpeded, fully virtuous sovereignty of the dharmadhātu is its essence. This is discerned according to the perfect teaching (other sections are treated elsewhere).