成唯識論述記 10.54

10.54

述曰：四十七以能攝持菩薩義名地，彼攝義即是此依生長義。持者即是依義，即通真如正智，皆能生長為依持故名地。真如何名令得生長？今者不言如為能生，但言行是所生，彼為增上緣，行自從種子生故。即以勝功德與行為攝持功德名地，此約果與因，因地功德是行之所得故。然以假者總法為能依，別法功德為地勝然。今此文，此即第三，解通地名。《瓔珞經》云：持一切功德名地，生成一切因果名地。無性云：謂諸菩薩於此地中修習現觀，離過，離貪，修菩提分，觀察諸諦，觀察緣起，於無相中，若有功用，若無功用，得勝辨才，逮真灌頂，除滅所知、煩惱障等，故此修位有十地別。何以地有十？斷十障，修十相智，證十真如故，乃至廣說彼地地所修諸行，不能煩引。《顯揚》第三亦解小別，讀者知之。

The Commentary states: Fascicle forty-seven names it "ground" because it can hold and support bodhisattvas; its holding and supporting meaning is precisely this meaning here of being a support for production and growth. "Sustaining" means supporting; thus extending to both tathatā and correct wisdom, both can produce, grow, and serve as support and sustenance, hence called "ground." How can tathatā be said to cause production and growth? Now, we do not say that tathatā is the producing cause, but only that the practices are what is produced, and it serves as their predominant condition (adhipati-pratyaya), for practices are produced from their own seeds. Thus, by superior virtues holding and supporting the practices, virtue is called "ground." This is spoken in terms of fruit and cause, for the virtues of the causal ground are what is attained by the practices. However, taking nominal entities and general phenomena as that which relies, while specific virtues are the superior ground—yet now in this text, this is the third [section], explaining the general name of ground. The Yingluo jing says: Holding all merits is called ground; generating all causes and effects is called ground. Asvabhāva says: That is, on these grounds, bodhisattvas cultivate clear observation, depart from faults, depart from craving, cultivate the factors of enlightenment, observe the truths, observe dependent origination, in the midst of the signless whether with effort or without effort, attain superior eloquence, reach true empowerment (abhiṣeka), eradicate the obscurations of knowledge and affliction, and so on; therefore, this stage of cultivation has the distinction of ten grounds. Why are there ten grounds? Because they sever ten obscurations, cultivate wisdom of ten marks, and realize ten tathatās, up to extensively explaining the practices cultivated on ground after ground, which cannot be cited in full. The third fascicle of the Prakaraṇāryavācā also explains a slight distinction; let the reader take note.