大方廣佛華嚴經隨疏演義鈔 37.58

37.58

疏「又前辨所依佛德」下，上即通明，此下別顯。上是古意，此下今意，如前已明。疏「二釋名」下，疏文有二：先得名、後「總言」下釋名。前中，然住有二義：一約能所合釋，故言「慧住於理」，則理是所住、慧是能住。二唯約慧釋，信未終極、慧未安住，得入正位，位不動搖，故云「得位不退」。然位不退復有二義：一約三乘，至第七住位方不退；二約終教，入初住位即名不退，異輕毛故。今依後義，則通十住皆位不退，從初受名故。《本業》云「始入空界」即證初義，「住空性位」即證後義。

Regarding the Commentary's statement "Furthermore, the preceding explained the virtues of the Buddha upon which they rely..." onwards: what preceded was a general explanation, whereas from here onward is a distinct elucidation. The preceding was the ancient interpretation, while from here onward is the contemporary interpretation, as explained earlier. Regarding the Commentary's statement "Second, explaining the name..." onwards: the text of the Commentary has two parts: first, obtaining the name; later, under "To speak generally...", explaining the name. Within the former, "dwelling" (zhù) has two meanings. First, explained in terms of the synthesis of the active and passive: hence it says "wisdom dwells in the principle," where the principle is that which is dwelled in, and wisdom is that which dwells. Second, explained solely in terms of wisdom: faith not yet being ultimate and wisdom not yet being settled, upon gaining entry into the correct stage, the stage is unshakable, hence it is called "attaining non-retrogression of stage." However, "non-retrogression of stage" again has two meanings. First, in terms of the triyāna, only upon reaching the seventh dwelling is the stage non-retrograde. Second, in terms of the Final Teaching, upon entering the initial dwelling stage one is called non-retrograde, because it is different from a light feather. Now, relying on the latter meaning, it applies generally across all ten dwellings as non-retrogression of stage, because they receive their name from the first. The Benye jing says, "Initially entering the realm of emptiness," which confirms the first meaning; "dwelling in the stage of empty nature" confirms the latter meaning.