大方廣佛華嚴經疏 31.4

31.4

次釋名者，會名有三：一約人，名金剛藏會。二約處，名他化自在天會。謂他化作樂具自得受用，表所入地證如無心，不礙後得而起用故；事理存泯非即離故；因他受用而有所作，非自事故；自他相作皆自在故；將證離欲之實際故。不處化樂者，表凡聖隔絕故。三約法，名十地會，即同品名。所以得此名者，《本業》云「地名為持，持百萬阿僧祇功德。亦名生成一切因果，故名為地。」本論云「生成佛智住持故」，即斯義也。《唯識》第九云「與所修行為勝依持令得生故」者，但語其因，闕生果義。有別行譯本名十住經，住是地中一義故。《仁王》兼明，云「入理般若名為住，住生功德稱為地。」而下經又名集一切智智法門，亦兼因果。復有別譯名漸備一切智德經，以後後過前前，故名為漸備，漸備即是集義。若名十地，就義約喻以受其名。若云十住，唯就法稱。十是一周圓數，十十無盡，皆帶數釋；後之二釋皆是依主，一切智智之法門故，漸備一切智之德故。十之別名見於本分。

Next, explaining the name: the assembly has three names. 1. In terms of the person, it is named the Assembly of Vajragarbha. 2. In terms of the place, it is named the Assembly in the Heaven of Mastery over Transformations by Others (Paranirmitavaśavartin). This means that others transform objects of pleasure for one's own enjoyment, signifying that the stage entered realizes tathatā without mind, yet does not obstruct subsequently attained [wisdom] from giving rise to function; noumenon and phenomena are maintained and dissolved, being neither identical nor separate; acting due to others' enjoyment, it is not one's own concern; self and other acting for each other are both sovereign; and one is about to realize the reality-limit of detachment from desire. Not residing in [the Heaven of] Delight in Transformation (Nirmāṇarati) signifies the absolute severance between ordinary beings and nobles. 3. In terms of dharma, it is named the Assembly of the Ten Stages, which is identical to the chapter title. Why does it receive this name? The *Benye jing* says: "'Stage' (bhūmi) means holding; it holds one million asaṃkhyeyas of merit. It is also called producing and completing all causes and fruits; hence it is called 'stage.'" The basic treatise says: "Producing and holding buddha-wisdom," which is precisely this meaning. Fascicle 9 of the *Vijñaptimātratāsiddhi* says: "Providing an excellent support and maintenance for the practices cultivated so that they are produced"—this speaks only of its cause, lacking the sense of producing the fruit. There is an independently circulated translation entitled the *Shizhu jing* (Daśabhūmika-sūtra), for "abiding" (zhù) is one meaning within "stage" (dì). The *Renwang jing* explains both, saying: "Prajñā entering noumenon is called 'abiding'; abiding and generating merit is called 'stage.'" Further down, the sūtra is also named "Dharma Door of Accumulating All-Knowledge (sarvākārajñatā)," which likewise combines cause and fruit. There is also an alternative translation named the *Jianbei yiqie zhide jing* (Sūtra of Gradually Equipping with All Virtues of Wisdom); because each subsequent [stage] surpasses the preceding, it is called "gradually equipping," which carries the meaning of accumulation. If it is named "ten stages," it receives its name based on the meaning and by metaphor. If it is called "ten abidings," it is designated solely based on the dharma. "Ten" is the complete number of a cycle; tens of tens are inexhaustible, all interpreted with numbers attached. The latter two explanations are both tatpuruṣa compounds: because it is the dharma door *of* all-knowledge, and because it is gradually equipping the virtues *of* all-knowledge. The specific names of the ten appear in their respective sections.