大方廣佛華嚴經疏 39.5

39.5

第四辨行分齊中二句，得明利忍，對前顯勝；未得無生，對後彰劣。《仁王經》中說有五忍，謂伏、信、順、無生、寂滅，前四各有下中上。地前得伏忍三品，九地如次配次三忍，十地及佛得寂滅忍。若《瓔珞》中開出等覺，則亦有三品。今四五六皆得順忍，此當上品，治於細慢，故云明利。言隨順者，順後無生忍故。然約實位，初地即得無生。今約寄位，當七八九。寄位何以有此不同？謂若約空無我理為無生者，即初地證如所以名得。今不得者，有四義故：一約空理淺深。初地觀法虛假，破性顯空，但名無我；今此地中破相趣寂，但名平等。若約證實，反望由來常寂、無相可生，斯理轉深故，七地方得；若約契本常寂，斯理最妙故，十地後得。二就行分別。六地已前漸起諸行，謂初願、次戒等，故名為生；七地已上念念頓起一切諸行，故云無生。三約空有二法。六地已前空有間起，名之為生；七地已上寂用雙行，故名無生。四約修分別。行修未熟名之為生，行修純熟名曰無生。此則七地已還未得無生，故經就八地方顯無生。

Under the fourth [part], determining the scope of practice, there are two clauses: obtaining clear and keen acquiescence reveals superiority over the preceding [stages]; not having yet attained non-arising reveals inferiority compared to those that follow. In the Renwang jing it is explained that there are five acquiescences: suppressing, faithful, compliant, non-arising, and quiescent. Each of the first four has lower, intermediate, and upper grades. The three grades of suppressing acquiescence are attained before the stages; the nine stages are correlated in order with the next three acquiescences; the tenth stage and the Buddha attain quiescent acquiescence. If, as in the Yingluo [jing], equal awakening is opened out, then it also possesses three grades. Now, the fourth, fifth, and sixth [stages] all attain compliant acquiescence; this [sixth stage] corresponds to the upper grade, counteracting subtle conceit, and is therefore called 'clear and keen.' 'Compliant' means being compliant toward the subsequent acquiescence in non-arising. However, in terms of actual stations, non-arising is attained right at the first stage. Now, in terms of the imputed stations, it corresponds to the seventh, eighth, and ninth. Why is there this difference in the imputed stations? If we take non-arising in terms of the principle of emptiness and selflessness, then the first stage's realization of suchness is why it is called 'attained.' That it is not attained here is due to four meanings: First, in terms of the shallow and deep aspects of the principle of emptiness. The first stage contemplates the fictitious unreality of phenomena, dismantling inherent nature to reveal emptiness, which is merely termed 'selflessness'; now, in this stage, one dismantles marks and inclines toward quiescence, which is merely termed 'equality.' If it is evaluated in terms of realizing reality, reflecting back on primordial eternal quiescence wherein no marks can arise—this principle being progressively deeper—it is attained only at the seventh stage; if evaluated in terms of tallying with the fundamental eternal quiescence, this principle being the most sublime, it is attained after the tenth stage. Second, making distinctions according to practice. Prior to the sixth stage, various practices are gradually generated, namely, vows first, morality next, and so on; hence they are termed 'arising.' From the seventh stage onward, in thought-moment after thought-moment, all practices are generated suddenly; hence it is called 'non-arising.' Third, in terms of the two phenomena of emptiness and existence. Prior to the sixth stage, emptiness and existence arise intermittently, which is termed 'arising'; from the seventh stage onward, quiescence and function proceed together, and hence it is called 'non-arising.' Fourth, making distinctions according to cultivation. When practice and cultivation are not yet fully matured, it is called 'arising'; when practice and cultivation are completely mature, it is called 'non-arising.' This being so, non-arising has not yet been attained up through the seventh stage; hence the sūtra clarifies non-arising only with respect to the eighth stage.