妙法蓮華經玄義 4.199

4.199

既有如此無量階差，是故經論名數、斷伏高下、對諸法門，多有不同。若《華嚴》明四十一地，謂三十心、十地、佛地。《瓔珞》明五十二位。《仁王》明五十一位。《新金光明經》但出十地、佛果。《勝天王般若》明十四忍。《大品》但明十地。《涅槃》明五行、十功德。約義配位，似開三十心、十地、佛地，而文不出名。又《十地論》、《攝大乘論》、《地持論》、《十住毘婆沙論》、《大智度論》，並釋菩薩地位，而多少出沒不同（云云）。

Since there are such immeasurable gradations, the titles and enumerations, the heights of severance and suppression, and the correspondences to the various dharma-gates in the sūtras and treatises are largely divergent. For example, the *Avataṃsaka* clarifies forty-one stages, namely the thirty minds, the ten stages, and the buddha stage. The *Yingluo* clarifies fifty-two stages. The *Benevolent Kings* clarifies fifty-one stages. The *New Suvarṇaprabhāsa-sūtra* only presents the ten stages and the buddha fruit. The *Sujayikā-rāja Prajñāpāramitā* clarifies the fourteen forbearances. The *Pañcaviṃśatisāhasrikā* only clarifies the ten stages. The *Mahāparinirvāṇa-sūtra* clarifies the five practices and ten virtues; matching stages according to their meaning, it seems to distinguish the thirty minds, ten stages, and buddha stage, yet its text does not present the names. Furthermore, the *Daśabhūmika-śāstra*, the *Mahāyānasaṃgraha*, the *Bodhisattvabhūmi-śāstra*, the *Daśabhūmika-vibhāṣā*, and the *Mahāprajñāpāramitopadeśa* all explain the bodhisattva stages, yet their extent, inclusions, and omissions differ (and so forth).