法華義疏 7.249

7.249

成實師云：六地未並，七地學並，八地真並。而《瓔珞經》云「初地已並」者，成實師釋云：凡夫著有、二乘沈空，今初地對此故云並耳，其實未並。雖言八地並，然照空之智終自四絕，鑒有之智萬像不同，空有恒異，何由並耶？

The masters of the Chengshi lun say: on the sixth bhūmi they are not yet simultaneous; on the seventh bhūmi one trains in simultaneity; on the eighth bhūmi they are truly simultaneous. Yet the Yingluo jing states: “On the first bhūmi they are already simultaneous.” The masters of the Chengshi lun explain: ordinary worldlings cling to existence and the two vehicles sink into emptiness; now the first bhūmi is contrasted with these, and therefore it is called “simultaneous,” but in fact they are not yet simultaneous. Although they say that on the eighth bhūmi they are simultaneous, nevertheless the wisdom that illuminates emptiness is ultimately beyond the four alternatives, while the wisdom that perceives existence recognizes that the myriad phenomena are not identical; emptiness and existence are ever different, so by what means could they be simultaneous?