本業瓔珞經疏 1.10

1.10

佛子所謂留伽度已下乃至無上地。品之第三段。明胡漢相幡。列四十二賢聖名字。酬其問意。發心住者。是上進分善根人。始入空界。發菩提心。亡絕萬相。故名發心住。留諦迦度秦言治地住者。常修空心淨八萬四千法門清淨行故。名治地住也。修行住者。前云修空心。今明長養此心。令一切行增進不失。故名修行住。生貴住者。生在佛家種性清淨故。名生貴住。方便具足住者。多習無量善根成就故。名方便具足住也。正心住者。成就第六般若故。名正心住也不退住者。入無生惠必竟空界。心心常行空無相願故。名不退住。童真住者。從發心心住不生到不起耶魔破菩提心故。名童真住也。法王子住者。從佛王教生解。當紹佛位故。名法王子住。灌頂住者。從上九觀空得無生心最上故。名灌頂住也。歡喜行者。始入法空。不為外道邪誨所到入正位故。多生慶悅。名歡喜行。得常化一切眾生。皆法利眾生故。名饒益行。常住功德。現化眾生故。名無盡行。命終之時無明鬼不能亂。名離癡亂行。生生常在佛國中生故。名善現行。於我無我。乃至一切法不取著故。名無著行也。於三世佛法中常敬順故。名尊重行。說法授人動成物則故。名善法行。二帝非如非相非非相故。名真實行也。常行六道。而入果報。廣化眾生。而不取著。故名救護一切眾生離眾生相迴向。觀一切法空。得真實心故。名不憶迴向。三世佛法一切時行故。名等一切佛迴向。以大願力入一切佛國中。供養一切佛故。名至一切處迴向。以常住三寶授與前人。名無盡功德藏迴向。習行相善無漏善而不二故。名隨順平等善根迴向。以觀善惡父母無二一合相故。名隨順觀一切眾生迴向。常照有無二諦一合相故。名如相迴向。以諸法無二。般若無生。二諦平等。觀三世一合相故。名無縛解脫迴向。覺一切法第一義諦中道無相。一切法皆一照相故。名法界無量迴向。歡喜地者。始離世間。初證聖處。多生慶悅故。名歡喜地。離能起誤心犯戒煩惱垢等清淨戒具足故。名離垢地。隨聞思修等照法顯現不忌故。名明地。煩惱戒薪智火能燒故。名災地。得出世間智方便善巧。能度難度故。名難勝地。般若波羅蜜行有間大智現前故。名現善地。善修無相行。功用究竟。能過世間二乘。入出世間道故。名遠行地。報行純熟無相無間故。名不動地。無礙力說法。成就利他行故。名善惠地。得大法身。具足自在故。名法雲地。功行滿足。蹬大山臺。心心無為。行過十地故。名無垢地。妙觀上忍大寂無相。唯以一切眾生緣生善法累外之覺體照精微故。名妙覺地也。

From "O Son of the Buddha, the so-called liújiādù [lokadhātu]" down to the "Unsurpassed Ground" is the third section of the chapter, which clarifies the translation between the Indian and Chinese languages, lists the names of the forty-two worthy and noble stages, and responds to the meaning of his inquiry. / The "Abode of Generating the Aspiration [for Awakening]" refers to a person of roots of goodness belonging to the stage of progression who first enters the realm of emptiness, generates the bodhicitta, and eliminates all marks; therefore it is called the Abode of Generating the Aspiration. / As for liúdìjiādù, which in the Qin language is the "Abode of Cultivating the Ground," because one constantly cultivates an empty mind and purifies the pure practices of the eighty-four thousand dharma-gates, it is called the Abode of Cultivating the Ground. / As for the "Abode of Cultivation," previously it was said that one cultivates an empty mind, and now it clarifies nourishing this mind so that all practices advance and are not lost; therefore it is called the Abode of Cultivation. / As for the "Abode of Noble Birth," because one is born into the household of the Buddha and one's lineage is pure, it is called the Abode of Noble Birth. / As for the "Abode of the Fulfilment of Upāya," because one frequently practices and accomplishes immeasurable roots of goodness, it is called the Abode of the Fulfilment of Upāya. / As for the "Abode of the Correct Mind," because one accomplishes the sixth prajñā, it is called the Abode of the Correct Mind. / As for the "Abode of Non-retrogression," one enters the wisdom of non-arising and the realm of ultimate emptiness, and mind after mind constantly practices emptiness, signlessness, and wishlessness; therefore it is called the Abode of Non-retrogression. / As for the "Abode of the Kumārabhūta," because from the abodes of generating the aspiration no wrong thoughts arise, so that māras cannot arise to destroy one's bodhicitta, it is called the Abode of the Kumārabhūta. / As for the "Abode of the Prince of the Dharma," because one produces understanding from the teachings of the Buddha King and will succeed to the position of a buddha, it is called the Abode of the Prince of the Dharma. / As for the "Abode of Consecration," because from the preceding nine contemplations of emptiness one attains the mind of non-arising, which is supreme, it is called the Abode of Consecration. / As for the "Joyous Practice," one first enters the emptiness of dharmas and, not being swayed by the heterodox instructions of outsiders, enters the correct stage; because much rejoicing is produced, it is called the Joyous Practice. / Because one is able constantly to transform all sentient beings and benefit them with the Dharma, it is called the "Beneficial Practice." / Because one constantly abides in merit and manifests transformations for sentient beings, it is called the "Inexhaustible Practice." / Because at the time of death the demon of ignorance cannot confuse one, it is called the "Practice of Freeing from Delusion and Confusion." / Because in life after life one is constantly born in buddha-lands, it is called the "Practice of Good Manifestation." / Because one does not grasp or cling to self, non-self, or any dharmas whatsoever, it is called the "Practice of Non-attachment." / Because one constantly reveres and complies with the Buddhadharma of the three times, it is called the "Practice of Respect." / Because in expounding the Dharma and instructing others one's every movement becomes a model for things, it is called the "Practice of Wholesome Dharmas." / Because the two truths are neither suchness nor marks, nor not-marks, it is called the "Practice of True Reality." / Constantly traveling through the six destinies and entering into karmic retributions, one broadly transforms sentient beings without grasping; therefore it is called the "Dedication of Rescuing All Sentient Beings Free from the Mark of Sentient Beings." / Contemplating the emptiness of all dharmas, one attains the true mind; therefore it is called the "Dedication of Non-recollection." / Because one practices the Buddhadharma of the three times at all times, it is called the "Dedication Equal to All Buddhas." / Because by the power of great vows one enters all buddha-lands to make offerings to all buddhas, it is called the "Dedication of Reaching All Places." / Bestowing the eternally abiding Three Jewels upon others is called the "Dedication of the Inexhaustible Treasury of Merit." / Because one practices the conditioned good and the anāsrava good without duality, it is called the "Dedication of Complying with and Equating Roots of Goodness." / Because one contemplates good and bad parents as non-dual and of a single synthesized characteristic, it is called the "Dedication of Complying with and Contemplating All Sentient Beings." / Because one constantly illumines the single synthesized characteristic of the two truths of existence and non-existence, it is called the "Dedication of the Characteristic of Suchness." / Because all dharmas are non-dual, prajñā is unarisen, the two truths are equal, and one contemplates the three times as a single synthesized characteristic, it is called the "Dedication of Unbound Liberation." / Awakening to the signlessness of the middle way supreme truth of all dharmas, where all dharmas are of a single illumining mark, it is called the "Dedication of the Immeasurable Dharmadhātu." / As for the "Joyous Ground," one first departs from the mundane and initially realizes the noble state; because much rejoicing is produced, it is called the Joyous Ground. / Because one is free from the defilements of afflicted mind that can give rise to errors and violate the precepts, and one is fully endowed with pure precepts, it is called the "Defilement-free Ground." / Because in accordance with hearing, contemplation, and cultivation, the uniformly illumining dharmas are manifested without obstruction, it is called the "Luminous Ground." / Because the fire of wisdom can burn away the firewood of defilements and faulty precepts, it is called the "Disaster Ground." / Attaining supramundane wisdom and skillful means, one can cross over what is difficult to cross; therefore it is called the "Difficult-to-Conquer Ground." / Because the practice of the prajñāpāramitā is interrupted by the manifestation of great wisdom, it is called the "Good-Manifesting Ground." / Skillfully cultivating signless practices, one's effort reaches the ultimate, and one can surpass the mundane and the two vehicles to enter the supramundane path; therefore it is called the "Far-Reaching Ground." / Because retributive practice is fully ripened, signless, and uninterrupted, it is called the "Immovable Ground." / Because one expounds the Dharma with unhindered power and accomplishes the practice of benefiting others, it is called the "Good-Wisdom Ground." / Attaining the great dharmakāya and being fully endowed with sovereignty, it is called the "Dharma-Cloud Ground." / One's merit and practices fulfilled, one ascends the terrace of the great mountain; mind after mind is unconditioned, and one's practice surpasses the ten grounds; therefore it is called the "Immaculate Ground." / With wondrous contemplation, supreme forbearance, great quiescence, and signlessness, its awakened essence outside the entanglements of wholesome dharmas born of conditions for all sentient beings alone subtly and penetratingly illumines; therefore it is called the "Wondrous Enlightenment Ground."