大乘義章 9.50

9.50

第二門中就位分別。為辨種性，通對解行十地以論。於中義別，有其四門：一釋其名、二約解以分、三就行顯別、四通解行以彰其異。名字如何？言種性者，亦名十住。若言十住，當分為名。解觀成就，不退名住。若言習種，對後立稱。依前觀解，習後性種所成行德，修而未成，說之為習；望後佛果，能生曰種。第二性種，亦名十行。若言十行，當分以名。備具法界一切行性，故名為行。言性種者，對前望後，以立其名。前習種中所修行德，至此位中成就不壞，故名為性；望後佛果，能生曰種。解行之位，名有四別：一名解行、二名發心、三名迴向、四名道種。言解行者，對出世道以立名也。於出世道解而行故，名為解行。言發心者，對果以名。於大菩提起意趣求，故名發心。亦可發求出世之心，故名發心。言迴向者，亦是對果以立其名。迴己善法，趣向菩提，故名迴向。言道種者，當分望後以立其名。當分中之，如觀道立，故名為道；望後佛果，能生曰種。十地之位亦有四名：一名十地、二名行方便、三名菩提分、四名聖種。言十地者，當分以名。行德成就住處名地。亦可望後能生名地。行方便者，當分以名。善起諸度，名行方便。菩提分者，當分為名。出世之道名曰菩提，道行差別名菩提分。亦可此言對果以名，佛果之道名曰菩提，地上所行與彼為因，名菩提分。言聖種者，當分望後，以立其名。當分之中，會正名聖；望後能生，故說為種。名字如是（此一門竟）。

In the second section, [the two lineages are] distinguished with respect to stages. In order to analyze lineage, they are discussed comprehensively in correlation with [the stages of] understanding-and-practice and the ten grounds. Within this there are four different aspects: first, explaining their names; second, distinguishing them in terms of understanding; third, demonstrating their difference in terms of practice; and fourth, illuminating their distinction in terms of combining understanding and practice. What are their names? As for the lineage (gotra), it is also called the ten abidings. If one speaks of the ten abidings, they are named according to their own level: when understanding and contemplation are perfected, not falling back is called 'abiding'. If one speaks of the lineage of habituation (vāsana-gotra), the name is established in relation to what follows: relying on the prior contemplative understanding, one habituates the active virtues perfected in the subsequent natural lineage; practicing them while they are not yet fully achieved is spoken of as 'habituation'; looking toward the subsequent Buddha-fruit, being capable of producing it is called 'lineage'. The second, the natural lineage (prakṛti-gotra), is also called the ten practices. If one speaks of the ten practices, they are named according to their own level: fully possessing the nature of all practices of the dharmadhātu, they are therefore called 'practices'. As for the 'natural lineage', its name is established with reference to the preceding and looking toward the succeeding: the active virtues practiced in the preceding lineage of habituation reach perfection and indestructibility in this stage, and are therefore called 'nature'; looking toward the subsequent Buddha-fruit, being capable of producing it is called 'lineage'. The stage of understanding-and-practice has four different names: first, 'understanding-and-practice'; second, 'arousing the mind'; third, 'dedication'; and fourth, 'lineage of the path'. As for 'understanding-and-practice', its name is established in relation to the supramundane path: because one understands and practices with respect to the supramundane path, it is called 'understanding-and-practice'. As for 'arousing the mind', it is named in relation to the fruit: conceiving the thought to aspire toward great bodhi, it is therefore called 'arousing the mind'; alternatively, arousing the mind that seeks the supramundane is called 'arousing the mind'. As for 'dedication', its name is also established in relation to the fruit: dedicating one's own wholesome dharmas to direct them toward bodhi is called 'dedication'. As for the 'lineage of the path', its name is established according to its own level and looking toward the subsequent: within its own level, it is established in accordance with the path of contemplation, hence called 'path'; looking toward the subsequent Buddha-fruit, being capable of producing it is called 'lineage'. The stage of the ten grounds also has four names: first, 'ten grounds'; second, 'skilful means of practice'; third, 'limbs of awakening'; and fourth, 'noble lineage'. As for 'ten grounds', they are named according to their own level: the dwelling place where active virtues are perfected is called 'ground'; alternatively, looking toward the subsequent, that which can produce is called 'ground'. 'Skilful means of practice' is named according to its own level: skillfully initiating the pāramitās is called 'skilful means of practice'. 'Limbs of awakening' (bodhipakṣa) is named according to its own level: the supramundane path is called 'awakening' (bodhi), and the distinctions of path practices are called 'limbs of awakening'; alternatively, this term is named in relation to the fruit: the path of the Buddha-fruit is called 'awakening', and what is practiced on the grounds serves as the cause for it, hence called 'limbs of awakening'. As for the 'noble lineage', its name is established according to its own level and looking toward the subsequent: within its own level, matching the correct is called 'noble'; looking toward the subsequent, being capable of producing it is therefore spoken of as 'lineage'. Such are their names. (This concludes the first section.)