大乘義章 14.57

14.57

次定其位。位在何處？有人釋言：在初地上，所行即是十地法故。問曰：若此是十地者，何故經言「欲令菩薩種性清淨，願種不轉、行種不斷。」以偈頌乎？經中說云種性清淨，明非十地。今正論之，位在性種，以性種中行種建立，故名十行。問曰：經中直云欲令種性清淨，云何得知偏在性種？釋言：文中雖無此判，准說因緣。過前十住劣後迴向及與十地，明在性種。問曰：若此是性種者，何故所行與十地同？釋言：此義前十住中已廣分別，十地之法上下同依故。此所學雖是地法，不妨成行在於性種。位分如是（此五門竟）。

Next, their stage is determined. In what place is the stage? Someone explains: it is on the first ground (bhūmi), because the practices undertaken are precisely the dharmas of the ten grounds. An objection asks: if this is the ten grounds, why does the sutra say in verse, "Wishing to make the bodhisattva's disposition (gotra) pure, so that the vow-disposition does not turn back and the practice-disposition is not broken"? The sutra states that the disposition is made pure, which makes it clear that this is not the ten grounds. Now to correctly discuss it: the stage is in the nature-disposition (prakṛtistha-gotra), because the practice-disposition is established within the nature-disposition, hence they are called the "ten practices." An objection asks: the sutra merely says "wishing to make the disposition pure," so how is it known that it is specifically in the nature-disposition? The explanation states: although this determination is absent in the text, it is inferred by the causes and conditions of its preaching. Surpassing the preceding ten abodes and inferior to the subsequent dedications of merit and the ten grounds, it is clearly in the nature-disposition. An objection asks: if this is the nature-disposition, why are the practices undertaken identical to those of the ten grounds? The explanation states: this meaning has already been broadly distinguished in the preceding section on the ten abodes, because the dharmas of the ten grounds are relied upon by both higher and lower stages alike. Although what is trained in here are the dharmas of the grounds, it does not prevent the completed practices from being in the nature-disposition. The determination of the stage is like this (this concludes the fifth gate).