華嚴經探玄記 12.48

12.48

第二次第者，亦有三義：一四五六地總寄二乘，第四寄當初果、第五寄當羅漢、第六獨覺，前地預流、此名羅漢，義次第故，是故次來。以預流創故、羅漢終故，用寄四五二地差別，中間二果略不寄顯。此依《地論》等。問：若爾，何故《仁王經》第七地得羅漢果？答：此二各別。《地論》約所觀行相以配二乘，道品四諦俱聲聞行，第六緣生是緣覺行，第七十度是菩薩行故非二乘。《仁王》下卷《瓔珞》上卷約人配位。前之三地相同凡夫故。後四地配於四果以顯地別，良由第七未離分段，故寄同下位。二者二乘行中，道品居先、四諦居後，義次第故。三者前地雖得出世，而未能隨順世間五明攝化，今此地中修證彼法，是故次來。

Second, regarding the sequence, there are also three meanings: 1. The fourth, fifth, and sixth bhūmis collectively correspond to the two vehicles: the fourth corresponds to the first fruit [of stream-entry], the fifth corresponds to the arhat, and the sixth to the pratyekabuddha; because the preceding bhūmi is stream-entry and this is called arhatship, there is a sequential meaning, which is why it follows next. Because stream-entry is the beginning and arhatship is the culmination, they are used to correspond to the distinction between the fourth and fifth bhūmis, while the middle two fruits are omitted and not made to correspond. This relies on the Daśabhūmika-śāstra and so forth. Question: If so, why does the Renwang jing attain the fruit of arhatship on the seventh bhūmi? Answer: These two are distinct. The Daśabhūmika-śāstra correlates with the two vehicles in terms of the characteristics of practice being contemplated: the factors of the path and the four truths are both practices of the śrāvaka, the sixth [bhūmi's contemplation of] dependent origination is the practice of the pratyekabuddha, and the seventh [bhūmi's] ten pāramitās are the practices of the bodhisattva, hence not the two vehicles. The lower fascicle of the Renwang and the upper fascicle of the Yingluo correlate stations in terms of persons. Because the first three bhūmis resemble ordinary persons, the subsequent four bhūmis are correlated with the four fruits to illustrate the distinction between bhūmis; precisely because the seventh has not yet transcended physical transmigration, it is assigned to match the lower stations. 2. In the practice of the two vehicles, the factors of the path come first and the four truths come after, according to doctrinal sequence. 3. Although the preceding bhūmi succeeded in becoming supramundane, it was not yet able to conform to the mundane five sciences to gather and transform [sentient beings]; now on this bhūmi one cultivates and realizes those dharmas, which is why it follows next.