大方廣佛華嚴經疏 31.4

31.4

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.