金光明經文句記 4.339

4.339

二、「擊大」下，明擊鼓誡進者，軍陣之法也。《兵權》曰「聞鼓則進，聞金則止。鼓則嚴肅軍眾使前驅也。」督，率也。率，導引也。位在修道者，令初果進二果也。通教位在八地者，前釋改號是七地破無明，今進入八地是增道損生。別教應言二地，圓教應言二住，方名進入修道。今言十行初住者，恐誤也。或別有意。真修道者，即通八地、別二地、圓二住，故云咸進。《地論》以初地為見道，二地至七地名修道，八九十地為無學道。彼雖別位，例圓可知。

Second, from 'Striking the great' downward, explaining striking the drum to admonish and urge progress, which is the method of military battle arrays. The *Art of Military Authority* says: 'Hearing the drum, one advances; hearing the gong, one halts. The drum disciplines and solemnizes the army, causing them to charge forward.' 'To superintend' (*du*) means to lead. 'To lead' means to guide. 'The stage being in the path of cultivation' means causing the first fruit to advance to the second fruit. As for 'the stage in the shared teaching being the eighth ground': the earlier explanation of changing the name was the seventh ground breaking fundamental ignorance; now entering the eighth ground is increasing the path and decreasing rebirth. In the distinct teaching, one should speak of the second ground, and in the round teaching, one should speak of the second abidance, before it can be named entering the path of cultivation. The present text speaking of the 'ten practices and first abidance' is perhaps an error, or there is another meaning. The true path of cultivation is precisely the eighth ground of the shared, the second ground of the distinct, and the second abidance of the round; hence it says 'all advance.' The *Daśabhūmika-śāstra* takes the first ground as the path of seeing, the second to seventh grounds as the path of cultivation, and the eighth, ninth, and tenth grounds as the path of no-further-learning. Although those are stages of the distinct, by analogy to the round it can be known.