大乘義章 14.65

14.65

第一釋名。所言地者，論釋不同。依《毘婆娑》，住處解地。故彼論言「十階住處，名為十地。」若依《地持》，兩義辨釋：一持義解地，故彼論首標舉地法：以持釋之。二能生釋地，彼論言「自受行故，名之為住；攝受眾生，因之為地。」若依《地論》，四義辨釋：一生、二成、三住、四持。故彼論言「生成佛智，住持名地。」生之與成望於佛果，始起名生，終滿曰成。亦可望佛為因名生，為緣稱成。地之一法云何為因，而復稱緣？據今因時，果全未有，辨無令有，故名為因。據彼當果，果是可有，可有之法地能令現，目之為緣。亦可地有證教之別，果有性淨方便之異。望性淨果，證道為因、教道為緣。望方便果，教道為因、證道為緣。故得就地說因說緣。所言住者，當分為言，德成之處名之為住。所言持者，通望因果，如似初地望二地說持，乃至望佛諸地，望後次第例然。良以地中備含多義，故致釋者種種別異。地法不同，一門說十。十名是何？一歡喜地、二離垢地、三名明地、四名炎地、五難勝地、六現前地、七遠行地、八不動地、九善慧地、十法雲地。歡喜地者，經中亦名淨心地也。成就無上自利利他行，初證聖處，多生歡喜，故名歡喜。住此地時，於真如中證心清淨，名淨心地。又於三寶得清淨信，亦名淨心。然此初地，對前凡位應名聖地；對彼凡夫取我之障，應名無我；地對前位應名證地，對後修道應名見地。如是多義，不可並陳，且就利益名為歡喜。離垢地者，《起信論》中名具戒地，《地持》名增上戒地，離能起誤心犯戒煩惱垢等，清淨戒具足，名離垢地。具淨戒故，名具戒地。戒行殊勝，名增上戒。言明地者，釋有三義：一得他上地證光明相，故名明地。《地持論》言「彼四地上無生行慧，此名光明。因彼光明，故名明地。」二此地中得禪方便決定慧明，故名明地。故《地持》言「三昧照明，名為明地。」二隨聞思修照法顯現，故名明地。故《地持》云「法照明故，名為明地。」言炎地者，釋有兩義：一就證體釋，如《地論》說「不忘煩惱薪，智火能燒，故名炎地。」前三地中分別之解名為不忘，此為四地智火所焚義說為薪；四地證智對前惑薪義說為火，捨前分別故曰能燒。此之治能，如世火炎焚燒諸物，故名炎地。二就用解釋。如《地論》說「證智法明摩尼寶中放阿含光，故名炎地。」此明菩薩依證智體所起阿含教知作用，如殊光炎，名為炎矣。難勝地者，論釋不同。若依《地持》，得決定智，難可勝過，故名難勝。若依《地論》，得出世智方便善巧，能度難度，名難勝地。得出世智方便善巧，釋其難也。能度難度，解其勝也。度名為到，到出世難，勝前三地。到彼方便善巧之難，勝第四地，以彼不能隨世間故。現前地者，般若波羅蜜有間大智現前，名現前地。遠行地者，《起信論》中名方便具足地，《地持》名為有行有開發無相住。善修無相行功用究竟，能過世間二乘出世間道，名遠行地。修道畢竟行方便具足，功用未捨，名有行有開。有功用行，故名有行。有功用修共相開發，名為有開。寂用雙行，離間隔相，故名無相。不動地者，《起信論》中名色自在地，《地持論》中名決定地，亦名無行無開發無相住。報行純熟，無相無間，名不動地。於此地中修淨土行，色中自在，名色自在。法流水中決定上昇，名決定地。捨離功用，名無行無開。離其間隔及功用相，故名無相。善慧地者，《起信論》中名心自在地，《地持》名為決定行地，亦名無礙住。無礙力說法，成就利他行，慧用善巧，名善慧地。於此地中，善知物心，名心自在。依前決定，上上進求，名決定行。具足此無礙辨才，名無礙住。法雲地者，《地持論》中名究竟地，亦名最上住。菩薩得大法身具足自在，名法雲地。學中窮滿，名究竟地。菩薩中極，名最上住。名義如是（此一門竟）。

First, explaining the names. As for what is called "grounds" (bhūmi), the treatise explanations differ. Relying on the *Vibhāṣā*, "ground" is explained as an "abode" (vihāra). Thus that treatise states: "Ten stages of abodes are called the ten grounds." If one relies on the *Bodhisattvabhūmi* (*Dichi [lun]*), it is explained with two meanings: First, "ground" is explained through the meaning of "upholding" (dhāraṇa); thus the beginning of that treatise sets forth the dharma of the grounds and explains it through "upholding." Second, "ground" is explained through "being able to produce"; that treatise states: "Because one personally receives and practices, it is called an 'abode'; because one gathers in sentient beings, through this it is called a 'ground'." If one relies on the *Daśabhūmika-śāstra* (*Di lun*), it is explained with four meanings: first, producing; second, perfecting; third, abiding; fourth, upholding. Thus that treatise states: "Producing and perfecting the Buddha's wisdom, abiding and upholding, is called 'ground'." Producing and perfecting are in reference to the Buddha-fruit: its initial arising is called "producing," and its ultimate fulfillment is called "perfecting." One may also say that in reference to the Buddha, being the cause is called "producing," and being the condition is called "perfecting." How is the single dharma of a ground a cause and yet also called a condition? In terms of the present time of the cause, the fruit does not exist at all; bringing about existence from non-existence is why it is called a "cause." In terms of that future fruit, the fruit is something that can exist; the ground being able to make manifest what can exist is termed a "condition." Alternatively, the grounds have the distinction between realization and teaching, and the fruit has the difference between natural purity and skillful means. In reference to the fruit of natural purity, the path of realization is the cause and the path of teaching is the condition. In reference to the fruit of skillful means, the path of teaching is the cause and the path of realization is the condition. Therefore, with respect to the grounds, one may speak of both cause and condition. What is called "abiding" is spoken of in terms of its own stage: the place where virtues are perfected is called "abiding." What is called "upholding" broadly encompasses both cause and fruit: just as the first ground is said to uphold with reference to the second ground, up to all the grounds with reference to Buddhahood, each subsequent stage follows this pattern in turn. Truly, because the grounds fully contain many meanings, the commentators have offered various different explanations. Although the dharmas of the grounds differ, one approach speaks of ten. What are the ten names? First is the Ground of Joy (Pramuditā-bhūmi); second, the Ground of Freedom from Defilement (Vimalā-bhūmi); third, the Ground of Radiance (Prabhākarī-bhūmi); fourth, the Ground of Blazing Radiance (Arciṣmatī-bhūmi); fifth, the Ground of Difficult to Conquer (Sudurjayā-bhūmi); sixth, the Ground of Direct Presence (Abhimukhī-bhūmi); seventh, the Ground of Far-Reaching (Dūraṅgamā-bhūmi); eighth, the Ground of Immovability (Acalā-bhūmi); ninth, the Ground of Good Intelligence (Sādhumatī-bhūmi); tenth, the Ground of the Dharma Cloud (Dharmameghā-bhūmi). The Ground of Joy is also called in the sūtras the Ground of the Pure Mind. Having accomplished the supreme practices of benefiting oneself and benefiting others, and initially realizing the noble station, abundant joy arises; hence it is called "Joy." When abiding in this ground, realizing the mind's purity within tathatā, it is called the "Ground of the Pure Mind." Furthermore, obtaining pure faith in the Three Jewels is also called "pure mind." However, this first ground, in contrast to the preceding ordinary stages, should be called the "noble ground"; in contrast to the ordinary being's obstacle of grasping a self, it should be called "selfless"; in contrast to the preceding stages, it should be called the "ground of realization"; in contrast to the subsequent path of cultivation, it should be called the "ground of seeing." Such manifold meanings cannot all be set forth together, so it is provisionally named "Joy" in terms of its benefit. The Ground of Freedom from Defilement is called the Ground of Complete Precepts in the *Awakening of Faith* (*Qixin lun*), and the Ground of Higher Precepts in the *Bodhisattvabhūmi*. Free from the defilements and errors that can give rise to a mistaken mind violating precepts, endowed with pure precepts, it is called the Ground of Freedom from Defilement. Because it is endowed with pure precepts, it is called the Ground of Complete Precepts. Because the practice of precepts is superior, it is called Higher Precepts. As for the Ground of Radiance, there are three meanings in the explanation: First, one obtains the radiant marks of realization of the superior grounds beyond it; hence it is called the Ground of Radiance. The *Bodhisattvabhūmi* states: "The wisdom of the practice of non-arising on the fourth ground and above is here called 'radiance.' Due to that radiance, it is therefore called the Ground of Radiance." Second, in this ground one obtains the brightness of decisive wisdom and skillful means of dhyāna; hence it is called the Ground of Radiance. Thus the *Bodhisattvabhūmi* states: "The illumination of samādhi is called the Ground of Radiance." Third, according to hearing, contemplating, and cultivating, the illumination of dharmas becomes manifest; hence it is called the Ground of Radiance. Thus the *Bodhisattvabhūmi* states: "Because dharmas are illuminated, it is called the Ground of Radiance." As for the Ground of Blazing Radiance, there are two meanings in the explanation: First, explaining in terms of the essence of realization, as the *Daśabhūmika-śāstra* states: "The fire of wisdom can burn the fuel of unforgotten afflictions; hence it is called the Ground of Blazing Radiance." The conceptual understandings in the previous three grounds are called "unforgotten," and these are figuratively called "fuel" as they are burned by the fire of wisdom of the fourth ground; the wisdom of realization of the fourth ground is figuratively called "fire" in contrast to the preceding fuel of delusion, and relinquishing the preceding conceptualizations is why it is said to be able to burn. This counteracting ability is like worldly fire blazing and burning all things; hence it is called the Ground of Blazing Radiance. Second, explaining in terms of function: as the *Daśabhūmika-śāstra* states: "From the jewel of the light of the dharma of realized wisdom, it emits the light of the āgamas; hence it is called the Ground of Blazing Radiance." This clarifies that the Bodhisattva's function of knowing the teaching of the āgamas, which arises based on the essence of realized wisdom, is like a marvelous blazing light, and is therefore called "blazing." As for the Ground of Difficult to Conquer, the treatise explanations differ. If one relies on the *Bodhisattvabhūmi*, having obtained decisive wisdom, it is difficult to surpass; hence it is called "Difficult to Conquer." If one relies on the *Daśabhūmika-śāstra*, having attained the skillful means of supramundane wisdom, one can cross over what is difficult to cross; hence it is called the Ground of Difficult to Conquer. Attaining the skillful means of supramundane wisdom explains the "difficult"; being able to cross over what is difficult to cross explains the "conquering." "Crossing" means arriving: arriving at the difficulty of the supramundane surpasses the previous three grounds; arriving at the difficulty of those skillful means surpasses the fourth ground, because that [fourth ground] cannot yet conform to the mundane world. As for the Ground of Direct Presence, the great wisdom with intervals of the prajñāpāramitā becomes directly present; hence it is called the Ground of Direct Presence. As for the Ground of Far-Reaching, it is called the Ground of Complete Skillful Means in the *Awakening of Faith*, and in the *Bodhisattvabhūmi* it is called the Abode of Signlessness with Activity and Arising. Skillfully cultivating signless practice to the culmination of effort, and able to surpass the mundane world and the supramundane paths of the two vehicles, it is called the Ground of Far-Reaching. In the culmination of the path of cultivation, the skillful means of practice are complete, but effort has not yet been abandoned; hence it is called "with activity and with arising." Having effortful practice, it is called "with activity." The effortful cultivation mutually arising is called "with arising." Trance and function operate together, free from the marks of interruption; hence it is called "signless." As for the Ground of Immovability, it is called the Ground of Mastery over Form in the *Awakening of Faith*, the Ground of Certainty in the *Bodhisattvabhūmi*, and also the Abode of Signlessness without Activity and without Arising. Retributive practice is fully mature, signless and uninterrupted; hence it is called the Ground of Immovability. In this ground, cultivating the practice of pure lands, one has mastery over form; hence it is called "Mastery over Form." Decisively ascending within the stream of the Dharma, it is called the "Ground of Certainty." Relinquishing effort, it is called "without activity and without arising." Free from interruptions and marks of effort, it is called "signless." As for the Ground of Good Intelligence, it is called the Ground of Mastery of Mind in the *Awakening of Faith*, the Ground of Decisive Practice in the *Bodhisattvabhūmi*, and also the Unobstructed Abode. Preaching the Dharma with unobstructed power, fulfilling the practice of benefiting others, the function of wisdom being skillful, it is called the Ground of Good Intelligence. In this ground, skillfully knowing the minds of beings, it is called "Mastery of Mind." Relying on the preceding certainty and advancing to seek higher and higher, it is called "Decisive Practice." Being endowed with this unobstructed eloquence, it is called the "Unobstructed Abode." As for the Ground of the Dharma Cloud, in the *Bodhisattvabhūmi* it is called the Ultimate Ground, and also the Supreme Abode. The bodhisattva obtains the great dharmakāya and is fully endowed with mastery; hence it is called the Ground of the Dharma Cloud. Reaching the utmost fulfillment among those in training, it is called the "Ultimate Ground." Being the culmination among bodhisattvas, it is called the "Supreme Abode." Such are the names and meanings. (This concludes the first section.)