大方廣佛華嚴經疏 26.15

26.15

第四定位者，若約資糧等五，諸說不同。一云：此迴向位，是修大乘順解脫分資糧位終，從十信來皆資糧故，十迴向後別立加行故。《莊嚴論》說：行盡一僧祇長養信令增上，增上修達分善根。又《成唯識》第九云「初無數劫福智資糧順解脫分既圓滿已，為入見道住唯識性，復修加行。」《雜集》十一亦同此說。有云：此十迴向是加行位。復有二說。一云：四順決擇分中是後二攝，謂十解為煖、十行為頂、前九迴向為忍、第十迴向為世第一法。《成唯識》云「此四善根亦勝解行攝。」此文為證雖不分明，玄奘三藏意存此釋。一云：四加行中世第一攝，故真諦翻《攝大乘》云「如須陀洹道前有四方便，菩薩亦爾有四方便，謂四十心。」若依此釋，則無五位，地前四十心皆加行故。餘約四位十三住等，並如〈十住品〉明。上來多是大乘初門，接引二乘，擬議彼立四善根故。有說三賢總為趣聖方便，不分資糧加行遠近。此據終說。有言：一切行位都不可說。此約頓顯真性而說。若依當部，一位之中頓攝諸位不礙前後，而位滿處即是因圓。約圓教說，然與前教相參，應成四句：一唯約相，如前諸教；二唯約自體，如前頓說；三以體從相、四以性融相，此二即當今文。謂以性隨相，性不差而位歷然；以性融相，相不壞而常相即故。下一一位中具一切位，非但融因亦常融果，融果之因方是真因。

Fourth, regarding determining the station: in terms of the five [stages], such as provisions, the various explanations are not uniform. One says: This station of pariṇāmanā is the end of the stage of provisions for cultivating the aids to liberation (mokṣabhāgīya) of the Great Vehicle; for from the ten faiths onwards all belong to provisions, and after the ten pariṇāmanās the preparatory applications (prayoga) are separately posited. The Mahāyānasūtrālaṃkāra says: Practice fulfills one asaṃkhyeya [kalpa] to nurture faith and make it supreme, and with supremacy one cultivates the aids to penetration (nirvedhabhāgīya) kuśala-mūlas. Furthermore, the ninth [fascicle] of the Cheng weishi lun says: "After the provisions of merit and wisdom aiding liberation during the first immeasurable eon are fulfilled, in order to enter the path of seeing and abide in the nature of consciousness-only, one further cultivates the preparatory applications." Fascicle eleven of the Samuccaya also shares this explanation. Some say: These ten pariṇāmanās are the stage of preparatory application. Here there are also two explanations. One says: Within the four aids to discernment, they comprise the latter two: namely, the ten understandings are warmth, the ten practices are summit, the first nine pariṇāmanās are forbearance, and the tenth pariṇāmanā is the worldly supreme dharma. The Cheng weishi lun says: "These four kuśala-mūlas are also subsumed under the stage of resolute conduct." Although this text is not explicit as evidence, the Tripiṭaka Master Xuanzang intended this interpretation. Another says: Among the four preparatory applications, they are subsumed under the worldly supreme [dharma]. Thus Paramārtha's translation of the Mahāyānasaṃgraha says: "Just as prior to the path of the srotāpanna there are four skillful means, so too for the bodhisattva there are four skillful means, namely the forty minds." If one relies on this interpretation, there are no five stations, because the forty minds prior to the stages are all preparatory applications. The rest, regarding the four stations, the thirteen abidings, and so forth, are fully explained as in the "Ten Abidings Chapter." The above mostly belong to the elementary gate of the Great Vehicle, leading and receiving the two vehicles and drafting the establishment of their four kuśala-mūlas. Some say: The three sages are collectively the skillful means for approaching the noble, not distinguishing near or far between provisions and preparatory applications. This relies on the definitive final teaching. Some say: All stations of practice are utterly inexpressible. This is said in terms of suddenly revealing the true nature. If one relies on our present text, in a single station all stations are suddenly subsumed without obstructing before and after; yet where a station is fulfilled, the cause is precisely rounded and complete. This is said in terms of the perfect teaching. However, when interpenetrated with the preceding teachings, it should form four propositions: 1. purely in terms of marks, like the preceding various teachings; 2. purely in terms of its own essence, like the preceding sudden teaching; 3. bringing the essence along with the marks; 4. using the nature to interpenetrate marks—these two precisely correspond to the present text. That is to say, because nature accords with marks, the nature is undifferentiated while the stations are clearly distinct; because nature interpenetrates marks, marks are not destroyed while remaining constantly identical. Below, within each and every station, all stations are contained; it does not merely interpenetrate the causes, but constantly interpenetrates the fruits as well. Only the cause that interpenetrates the fruits is the true cause.