摩訶止觀 6.29

6.29

言借別名名通位者：外凡三賢是乾慧地，而名為十信。內凡四善根是性地，而名為十住、十行、十迴向。八人、見地是須陀洹，而名為初歡喜地也。薄地是斯陀含，斯陀含有向、有果；立向為離垢地，立果為明地。離欲地是阿那含，阿那含有向、有果；立向為炎地，立果為難勝地。已辦地是阿羅漢，阿羅漢有向、有果；立向為現前地，立果為遠行地。辟支佛位立為不動地，菩薩地立為善慧地。或以菩薩地後心為法雲地，或以佛地為法雲地。《大品》云：「十地菩薩為如佛。」得作此釋也。

As for borrowing the distinctive names to label the shared stages: the three worthies among external ordinary persons are the ground of dry wisdom, yet are named the ten faiths. The four roots of goodness among internal ordinary persons are the ground of nature, yet are named the ten abodes, ten practices, and ten dedications. The eight persons and the ground of view are the srotaāpanna, yet are named the initial ground of joy. The ground of thinning is the sakṛdāgāmin, which has an approach and a fruit; the approach is established as the ground of freedom from defilement, and the fruit is established as the luminous ground. The ground of freedom from desire is the anāgāmin, which has an approach and a fruit; the approach is established as the radiant ground, and the fruit is established as the ground difficult to conquer. The ground of finished business is the arhat, which has an approach and a fruit; the approach is established as the ground of direct presence, and the fruit is established as the far-reaching ground. The stage of the pratyekabuddha is established as the immovable ground, and the bodhisattva ground is established as the ground of good wisdom. Or the final mind of the bodhisattva ground is taken as the ground of the Dharma cloud, or the Buddha ground is taken as the ground of the Dharma cloud. The Pañcaviṃśatisāhasrikā says, "A bodhisattva of the tenth ground is like a Buddha." It is permissible to make this explanation.