新譯華嚴經七處九會頌釋章 1.46

1.46

釋曰：謂十地中修十勝行、斷十重障、證十真如，菩薩萬行皆十地攝，十行、十障、十真如等，如《唯識論》中廣說應知。云何十地？一極喜地、二離垢地、三發光地、四焰慧地、五極難勝地、六現前地、七遠行地、八不動地、九善慧地、十法雲地。釋此地名亦有二種：初總、後別。初總名者，與所修行為勝依持，令得生長，故名為地。《攝大乘》云「法無我智分位名為地」等。後別名者：一此地菩薩始入於聖，證二空理、能利自他，生大喜樂，是故此地名極喜地。二此地具清淨戒，棄破戒非，破戒惑法染污行人，名之為垢，此地能捨，名離垢地。三此地由得勝定及殊妙教四種總持，以此為因能起三慧，三慧而能照法顯現，名之為光，此地定等能起慧光，所以此地名發光地。四此地妙慧殊勝，能斷煩惱如火焚薪，是故此地名焰慧地。五此地能令俗諦有分別智而與真諦無分別智同時起，以互違法令不相違一時竝生，此行勝前，故名極難勝地。六此地能起勝智觀十二緣，不作染淨二差別行，有此勝智生起，故名現前地。七此地唯修無相，不起功用，功用之行創絕斯地，是以此地無相之行逾於二乘世間等行，故名遠行地。八此地妙無相智，不被一切有相功用及諸煩惱而能鼓擊，故名不動地。九此地得勝妙智，能善說法以利含識，故名善慧地。十此地而有勝智，能藏眾德、能斷諸障、能遍法身，義同於雲能蔽於空而含於水，故名法雲地。此十地義如《瑜伽》、《唯識》等中廣說應知。

Explanation: This refers to cultivating the ten superior practices, severing the ten heavy hindrances, and realizing the ten thusnesses across the ten stages; the bodhisattva's myriad practices are all subsumed under the ten stages; the ten practices, ten hindrances, ten thusnesses, and so forth should be known as extensively explained in the Treatise on Consciousness-Only (Vijñaptimātratāsiddhi-śāstra). What are the ten stages? First, the Stage of Extreme Joy (Pramuditā); second, the Stage of Leaving Defilement (Vimalā); third, the Stage of Manifesting Light (Prabhākarī); fourth, the Stage of Blazing Wisdom (Arciṣmatī); fifth, the Stage of Being Extremely Difficult to Conquer (Sudurjayā); sixth, the Stage of Direct Presence (Abhimukhī); seventh, the Stage of Far-Reaching (Dūraṅgamā); eighth, the Stage of the Immovable (Acalā); ninth, the Stage of Good Wisdom (Sādhumatī); tenth, the Stage of the Cloud of Dharma (Dharmameghā). There are also two ways to explain the names of these stages: first, the general; second, the specific. First, as for the general name: serving as a superior support for the practices cultivated and causing them to grow, they are therefore named stages (bhūmi). The Mahāyānasaṃgraha says: "The distinctions of wisdom of the selflessness of dharmas are named stages," and so on. Second, as for the specific names: first, a bodhisattva on this stage first enters into nobility, realizes the principle of the two emptinesses, can benefit self and others, and gives rise to great joy; therefore this stage is named the Stage of Extreme Joy. Second, on this stage they possess pure morality and abandon the faults of breaking morality; the delusive dharmas of breaking morality defile the practitioner and are named defilement; this stage can abandon them, so it is named the Stage of Leaving Defilement. Third, on this stage, because they obtain superior concentration and the four kinds of dhāraṇī of exquisite teachings, taking these as causes they can give rise to the three wisdoms; the three wisdoms can illuminate dharmas and make them manifest, which is named light; the concentration and so forth of this stage can give rise to the light of wisdom, so this stage is named the Stage of Manifesting Light. Fourth, on this stage their sublime wisdom is preeminent, able to sever afflictions like fire burning firewood; therefore this stage is named the Stage of Blazing Wisdom. Fifth, on this stage they can cause conventional truth's discriminative wisdom and ultimate truth's non-discriminative wisdom to arise simultaneously; causing mutually conflicting dharmas to not conflict and be born together at once, this practice surpasses the previous, so it is named the Stage of Being Extremely Difficult to Conquer. Sixth, on this stage they can give rise to superior wisdom to contemplate the twelve conditionings without engaging in dual, differentiated practice of defiled and pure; because this superior wisdom arises, it is named the Stage of Direct Presence. Seventh, on this stage they cultivate exclusively signlessness without giving rise to effort; practice with effort initially ceases at this stage, so this stage's signless practice surpasses the practices of the two vehicles, the worldly realm, and so forth; therefore it is named the Stage of Far-Reaching. Eighth, on this stage their sublime signless wisdom cannot be shaken or agitated by any sign-based effort or afflictions; therefore it is named the Stage of the Immovable. Ninth, on this stage they obtain superior and sublime wisdom, able to skillfully preach the Dharma to benefit sentient beings; therefore it is named the Stage of Good Wisdom. Tenth, on this stage there is superior wisdom that can store manifold virtues, sever all hindrances, and pervade the dharmakāya; its meaning is identical to a cloud, able to cover the sky and contain water; therefore it is named the Stage of the Cloud of Dharma. The meanings of these ten stages should be known as extensively explained in the Yogācārabhūmi, the Consciousness-Only, and so forth.