大方廣佛華嚴經疏 31.11

31.11

三雙辯者，初一為由、後九正顯教證之相。於中，三昧顯證；後八顯教，從加已去即有說故。八中次第同初門說。或為四十八分，謂初地十地各攝八分，二地二分，三四與九各攝四分，五六各三，七地五分，八地七分，故四十八。問：初地八中前七十地、八中後二義該十地，何為論判屬初十耶？答：《地論》科文，有其四例：一以後攝前例，以前序等近初地故，判屬於初；二以前攝後例，後二近於十地，故法雲攝，非謂不通；三當相分文例，如中間諸分；四顯地該收例，謂顯十地是陀羅尼法故。諸地中文雖隱顯，義必全收，一一地中皆四十八。如初六分屬於初地，許該餘九，類顯餘分無所不通。問：初不說戒，無彼二淨。不說禪枝，無起厭等。如何諸分地地皆通？答：明言義通，那引文局。豈不經說「地地之中具足一切諸地功德。」寧許初地不持戒等？已略料揀。

Third, expounding both together: the first is the origin, and the remaining nine directly reveal the marks of teaching and realization. Among them, samādhi reveals realization; the latter eight reveal the teaching, because from empowerment onward there is preaching. The order among the eight is the same as explained in the first gate. Or it may be divided into forty-eight sections: namely, the first stage and the tenth stage each subsume eight sections, the second stage has two sections, the third, fourth, and ninth each subsume four sections, the fifth and sixth each have three, the seventh stage has five sections, and the eighth stage has seven sections, thus making forty-eight. Question: Among the eight of the first stage, the first seven pertain to the ten stages, and the latter two of the eight also encompass the ten stages; why does the commentary determine that they belong to the first and tenth? Answer: The textual division in the Daśabhūmika-śāstra has four paradigms: first, the paradigm of the later subsuming the earlier, because the earlier preface, etc., are near the first stage, they are determined as belonging to the first; second, the paradigm of the earlier subsuming the later, because the latter two are near the tenth stage, they are subsumed under the Cloud of Dharma, not meaning that they do not pervade; third, the paradigm of dividing the text according to its particular mark, like the intermediate sections; fourth, the paradigm of revealing that the stages encompass everything, meaning that the ten stages are revealed to be dhāraṇī-dharmas. Although the text in the various stages may be hidden or apparent, the meaning is necessarily fully encompassed, and each and every stage has all forty-eight. Just as the initial six sections belong to the first stage yet are allowed to encompass the other nine, analogously it reveals that the other sections pervade everywhere without exception. Question: In the first [stage] morality is not spoken of, so there are not those two purities. The branches of dhyāna are not spoken of, so there is no giving rise to weariness, etc. How can all the sections pervade each and every stage? Answer: Clear words show that the principle pervades; how could you cite the text as being restricted? Does not the sūtra say: "Within each and every stage, the merits of all stages are fully possessed"? How could one allow that in the first stage one does not uphold morality, and so forth? This has already been briefly differentiated.