大般涅槃經義記 8.104

8.104

第二超合吼所為中，「摧破魔軍」合壞實非師子言也。「示眾十力」合試自力，「開佛行處」合令處淨，「為邪作歸」令為諸子知處所也，「安撫生死」合為群輩無怖心也，「覺悟無明」合為眠者得覺悟也，「行惡作悔」合放逸獸不放逸也，「開示邪見令知六師非師子」者合為諸獸來依附也，「破富蘭」等合為調伏大香象也，「令二乘悔」合教子息，「為教五住諸菩薩等」合為莊嚴自眷屬也。五住之名經文不列，准義論之進退不定：一義分別種性為一，解行為二，淨心為三，二地已上行跡為四，八地已上合為第五。第二義者，地前為一名為信地，淨心為二，行跡為三，八地九地決定為四，十地畢竟以為第五。第三依彼五忍分別，地前伏忍合以為一，初二、三地信忍為二，四、五、六地順忍為三，七、八、九地無生忍四，十地寂滅以為第五，皆得無傷。

In the second [section], skipping ahead to correspond to what the roar undertakes: "crushing the army of māras" corresponds to the statement on destroying those that are not truly lions. "Displaying the ten powers to the assembly" corresponds to testing its own strength. "Opening up the places of the Buddha's practice" corresponds to causing places to be purified. "Acting as a refuge for the heterodox" corresponds to causing the various cubs to know the proper location. "Comforting [those in] birth and death" corresponds to causing the herds to have no fear in their minds. "Awakening [those in] ignorance" corresponds to causing those asleep to attain awakening. "Doing repentance for practicing evil" corresponds to heedless beasts becoming not heedless. "Explaining wrong views so that they know the six teachers are not lions" corresponds to causing the various beasts to come and take refuge. "Crushing Pūraṇa" and so forth corresponds to taming the great fragrant elephant. "Causing the two vehicles to repent" corresponds to teaching the offspring. "In order to teach the bodhisattvas of the five abodes and so forth" corresponds to adorning its own retinue. The names of the five abodes are not listed in the sūtra text; deducing them from the doctrinal principles, they vary: One explanation differentiates the lineage (gotra) as the first; resolute practice as the second; the pure mind as the third; the traces of practice from the second bhūmi upward as the fourth; and the eighth bhūmi and above combined as the fifth. A second explanation holds that before the bhūmis is the first, named the stage of faith; the pure mind is the second; the traces of practice are the third; the determination of the eighth and ninth bhūmis is the fourth; and the ultimate of the tenth bhūmi is the fifth. A third [explanation] differentiates them according to the five tolerances: the tolerance of subduing [afflictions] before the bhūmis is combined as the first; the tolerance of faith of the first, second, and third bhūmis is the second; the conforming tolerance of the fourth, fifth, and sixth bhūmis is the third; the tolerance of non-arising [dharmas] of the seventh, eighth, and ninth bhūmis is the fourth; and the tolerance of quietude of the tenth bhūmi is the fifth. All [these explanations] are without fault.