大乘義章 14.48

14.48

第一釋名。十住之義，出《華嚴經》。行成不退，名之為住。又復自德相應處所，亦名為住。通則諸位位莫不是住，故《地持》中說十三住。別則習種初入住分，離退之首偏名為住，故《地持》云「善趣之人數退數進，種性菩薩決定堅固無有退轉。」住義不同，一門說十。十名是何？一初發心住、二治地住、三修行住、四生貴住、五方便具足住、六正心住、七不退住、八童真住、九法王子住、十灌頂住。住分之始，於大菩提起意趣求，名初發心住。善修自利利他之道，淨治住處，名治地住。修護煩惱，離小乘行，名修行住。聖法中生，種性尊貴，名生貴住。具足善巧度眾生行，名方便具足住。得決定智，於佛法中雖聞邪說，正見不動，名正心住。雖聞異說，正願不動，名不退住。所行真實，離過清淨，如世童子心無欲染，名童真住。亦可菩薩行業清淨，如世童子真淨無染，名童真住。於佛法王所行住處出生正智，堪住究竟無上菩提，名法王子住。行修上順，佛智現前，名灌頂住。亦可菩薩學一切智，能受佛記，名灌頂住。名字如是（此一門竟）。

First, explaining the names. The doctrine of the ten abodes comes from the Avataṃsaka Sūtra. When practice is accomplished and non-regressive, it is called an 'abode' (vihāra/sthiti). Furthermore, the place that corresponds to one's own virtues is also called an 'abode'. In a general sense, none of the stages are not abodes; hence the Bodhisattvabhūmi speaks of thirteen abodes. In a specific sense, the stage of practice-lineage (adhimukticaryābhūmi) initially enters the division of abodes, and as the head of transcending regression, it is particularly designated an 'abode'; hence the Bodhisattvabhūmi states: 'Persons of the good destinies regress frequently and advance frequently, whereas bodhisattvas of the lineage (gotra) are decisively steadfast and without regression.' The meanings of 'abode' being diverse, one approach explains ten. What are the ten names? First, the abode of initial generation of the mind; second, the abode of preparing the ground; third, the abode of practice; fourth, the abode of noble birth; fifth, the abode of endowment with expedients; sixth, the abode of the upright mind; seventh, the abode of non-regression; eighth, the abode of the youth; ninth, the abode of the Dharma prince; tenth, the abode of consecration. At the beginning of the division of abodes, raising the intention to seek after great bodhi is called the abode of initial generation of the mind. Skilfully cultivating the path of benefiting oneself and benefiting others, and purifying the place of dwelling, is called the abode of preparing the ground. Cultivating protection against defilements and leaving behind the practices of the Hīnayāna is called the abode of practice. Being born amidst the noble Dharma and having a noble lineage is called the abode of noble birth. Being fully endowed with skilful practices to deliver sentient beings is called the abode of endowment with expedients. Attaining decisive wisdom such that, although hearing false teachings within the Buddha's Dharma, one's right view remains unshakable, is called the abode of the upright mind. Although hearing divergent doctrines, one's right aspiration remains unshakable, is called the abode of non-regression. What one practices being real, pure and free of faults, just as a worldly youth has a mind free from the defilement of desire, is called the abode of the youth. Alternatively, the bodhisattva's actions being pure, truly pure and undefiled just like a worldly youth, is called the abode of the youth. In the dwelling place practiced by the Buddha, the Dharma King, giving birth to correct wisdom and being capable of abiding in ultimate unsurpassed bodhi, is called the abode of the Dharma prince. When the cultivation of practice accords upwardly and the Buddha's wisdom manifests before one, it is called the abode of consecration. Alternatively, when a bodhisattva learns omniscience and is able to receive the Buddha's prophecy, it is called the abode of consecration. Such are the names. (This concludes the first section.)