華嚴經探玄記 12.48

12.48

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.