瑜伽論記 21.19

21.19

世親取此中意釋初地云：成就無上自利利他，初證聖處多生歡喜，故名歡喜地，從義得名，遠離一切微細犯戒名離垢地者，故犯名麁，誤犯名細，初離故犯，二地離誤，故云遠離微細犯戒，地論亦取此意。彼處釋云：離能起誤心犯戒煩惱垢，清淨戒具足，故名離垢也，亦從義得名。由彼所乃至發光地者，三地得定及聞持，聞持還是定中差別，依此諸定能發智光，名發光地，發是因義，光是果義，因果為名，地論云：隨聞思修等照法顯現名明地者，三慧照明故名明地，此直從彼所發慧果為名，由彼所得菩提分法至名焰慧地者，煩惱如薪，智如火焰，四地道火燒煩惱薪，法喻雙標，名為焰慧地，論亦取此意直名焰地，由即於彼至名極難勝地者，第五地中真俗勝智相違不遂，由多艱難方得并起，名難勝地，從義得名，地論釋云：得出世間智方便善巧能度難度，名難勝地，現前觀察諸行流轉者，後智現前觀於緣起，又於無相多修作意方現在前者，無分別智多修功用方現在前，二智現前，是故第六名現前地，從義得名，地論釋云：般若波羅蜜行有間大智現前，名現前地，無分別智不恒相續，名般若有間，作意方起，故名大智現前。能遠證入至名遠行地者，始從初地訖至第七，經一僧祇修無相行，方得無間證入無相，與彼第八清淨地隣，名遠行地，八地離功用過名清淨地。地論釋云：善修無相行功用究竟，能過世間二乘出世間道，故名遠行，前之六地亦修無相行不能相續，不得名善，七地無間，故名善修，前之七地所起眾行，并有功用，今第七地於功用行最在後邊，是故名為功用究竟，前之三地修施戒定，相同世間，四地道品，五地諦觀，六地緣起，相同二乘出世間道，今得七地能過前二，故云能過世間二乘出世間道，故名遠行地，此亦從義為名，由於無相至名不動地者，真智得無功用所動，俗智雖有功用而不為現行煩惱所動，名為不動亦從義用為名，地論釋云：地行能純熟無相無間故名不動者，直就真智以釋不動。於一切種至名善慧地者，於一切種機說法自在，解善，獲得無罪廣大智慧，解慧，慧是體善是義，體義得名。地論釋名，無礙力說法，成就利他行，名善慧地，直釋善義，不解慧義，麁重之義至名法雲地者，無邊煩惱所知障體所有隨眠不調柔性，名麁重身，譬彼虛空，十地所證法身圓滿，譬如大雲，皆能遍覆如空麁重，故名法雲，法目法身，法身譬雲，法喻雙舉，故名法雲。舊世親釋，法目於智，以雲譬智，亦是法喻雙舉，故名法雲，地論釋云：謂大法身具足自在，名法雲地。永斷已下，解佛地可知。

Vasubandhu takes the meaning here to explain the first stage, saying: "Achieving unsurpassed self-benefit and benefiting others, and first realizing the noble state, one generates great joy; therefore it is named the Joyous Stage (Pramuditā-bhūmi)." It derives its name from its meaning. Regarding "being free from all subtle transgressions of the precepts is named the Stage Free from Defilement (Vimalā-bhūmi)": intentional transgressions are called coarse, and mistaken transgressions are called subtle; the first stage is free from intentional transgressions, and the second stage is free from mistaken ones, hence it is said to be free from subtle transgressions of precepts. The Daśabhūmika-śāstra also takes this meaning. Its explanation there says: "Being free from the defilements of affliction that can give rise to a mistaken mind and transgress precepts, and possessing pure precepts, it is therefore named Free from Defilement"; it also derives its name from its meaning. From "By that which..." up to "the Stage of Luminous Clarity (Prabhākarī-bhūmi)": on the third stage, one attains absorption and the retention of hearing; the retention of hearing is still a distinction within absorption; based on these absorptions, one is able to emit the light of wisdom, hence it is named the Stage of Luminous Clarity. "Emitting" is the sense of cause, and "light" is the sense of fruition; it is named from cause and fruition. The Daśabhūmika-śāstra says: "In accordance with hearing, reflection, and cultivation, illuminating and revealing dharmas equally, it is named the Bright Stage"; because the three kinds of wisdom illuminate, it is named the Bright Stage; this directly derives its name from the fruit of wisdom that it emits. From "By those aids to awakening attained by it..." up to "is named the Radiant Stage (Arciṣmatī-bhūmi)": afflictions are like firewood, and wisdom is like a flame; the fire of the path of the fourth stage burns the firewood of afflictions; both dharma and metaphor are presented, hence it is named the Radiant Stage. The treatise also takes this meaning, directly calling it the Flaming Stage. From "Due precisely to that..." up to "is named the Extremely Difficult to Conquer Stage (Sudurjayā-bhūmi)": on the fifth stage, the superior wisdoms of the ultimate and conventional conflict and do not succeed; only through great hardship can they be brought to arise together, hence it is named Difficult to Conquer; it derives its name from its meaning. The Daśabhūmika-śāstra explains: "Attaining supramundane wisdom and skill in means, being able to cross over what is difficult to cross, it is named the Difficult to Conquer Stage." "Directly contemplating the transmigration of formations": the subsequent wisdom presents before oneself to contemplate dependent origination. "Further, extensively cultivating attention to signlessness so that it only then presents before oneself": non-conceptual wisdom extensively cultivates effort so that it only then presents before oneself. The two wisdoms present before oneself; therefore the sixth is named the Manifesting Stage (Abhimukhī-bhūmi); it derives its name from its meaning. The Daśabhūmika-śāstra explains: "The practice of the perfection of wisdom has intervals, and great wisdom presents before oneself; hence it is named the Manifesting Stage." When non-conceptual wisdom is not constantly continuous, this is called the perfection of wisdom having intervals; only upon attention does it arise, hence it is called great wisdom presenting before oneself. From "Being able to realize from afar..." up to "is named the Far-Reaching Stage (Dūraṅgamā-bhūmi)": starting from the first stage and concluding at the seventh, having passed through one asaṃkhyeya [kalpa] cultivating signless practice, one only then attains uninterrupted realization of signlessness, bordering upon the eighth, pure stage; hence it is named the Far-Reaching Stage. The eighth stage is free from the faults of effort, hence named the pure stage. The Daśabhūmika-śāstra explains: "Well cultivating signless practice, effort is perfected; being able to surpass the mundane path and the supramundane path of the two vehicles, it is therefore named Far-Reaching." The preceding six stages also cultivate signless practice but cannot maintain it continuously, so it cannot be called "well [cultivated]"; on the seventh stage it is uninterrupted, hence called "well cultivated." The various practices aroused in the preceding seven stages all involve effort; now on the seventh stage, one is at the very end of effortless practice, and therefore it is called "effort being perfected." The preceding three stages cultivate giving, discipline, and meditation, which are identical with the mundane; the fourth stage has the aids to the path, the fifth stage has the contemplation of truths, and the sixth stage has dependent origination, which are identical with the supramundane path of the two vehicles. Now, having attained the seventh stage, one can surpass the former two; hence it is said that one can surpass the mundane path and the supramundane path of the two vehicles, and is therefore named the Far-Reaching Stage; this also derives its name from its meaning. From "Because regarding signlessness..." up to "is named the Immovable Stage (Acalā-bhūmi)": true wisdom is moved by the attainment of effortlessness; conventional wisdom, though involving effort, is not moved by active afflictions; it is named Immovable, also deriving its name from its meaning and function. The Daśabhūmika-śāstra explains: "The practice of the stage can become fully mature, signless, and uninterrupted, hence named Immovable"; this directly explains "immovable" with respect to true wisdom. From "In all kinds..." up to "is named the Stage of Good Wisdom (Sādhumatī-bhūmi)": preaching the Dharma with mastery according to all kinds of capacities explains "Good"; attaining faultless and vast wisdom explains "Wisdom"; wisdom is the substance, and good is the meaning; it derives its name from substance and meaning. The Daśabhūmika-śāstra explains the name: "Preaching the Dharma with unobstructed power, achieving the practice of benefiting others, it is named the Stage of Good Wisdom"; this directly explains the meaning of "good," and does not explain the meaning of "wisdom." From the meaning of "coarse heaviness" up to "is named the Cloud of Dharma Stage (Dharmameghā-bhūmi)": the dormant latencies and unyielding nature of the boundless afflictive and cognitive barriers are called the body of coarse heaviness, compared to space; the Dharma-body realized on the tenth stage is complete, compared to a great cloud; it is completely able to cover all coarse heaviness like space, hence named the Cloud of Dharma. "Dharma" refers to the Dharma-body, and the Dharma-body is compared to a cloud; both dharma and metaphor are raised together, hence named Cloud of Dharma. In the old commentary of Vasubandhu, "dharma" refers to wisdom, and a cloud is used as a metaphor for wisdom; this is also raising both dharma and metaphor together, hence named Cloud of Dharma. The Daśabhūmika-śāstra explains: "That is to say, the great Dharma-body is complete and possessed of mastery, hence named the Cloud of Dharma Stage." From "Perpetually severing..." downward, the explanation of the Buddha-stage can be known.