大方廣佛華嚴經疏 55.14

55.14

六分五相者，若意法師及臺山論，但隨文散釋，更無別配；光統等師皆配地位。二皆有理，謂隨一一位具多法門，豈容凡心不得習求善友之法，故不配有理。然無次位中不礙次位，顯位是常規，配亦無失。橫竪無礙，且依古德配為五相，謂初四十一人名寄位修行相，寄四十一人依人求解顯修行故。二從摩耶下九會十一人，明會緣入實相，即會前住等，成普別兩行契證法界故，初得幻智、後得幻住，該於中間如幻之緣，入一實故。三慈氏一人名攝德成因相，會前二門之德並為證入之因故，故法門名三世不忘念，則攝法無遺。四後文殊名智照無二相，謂行圓究竟朗悟在懷，照前行等唯一圓智，更無前後明昧等殊故。五普賢一人名顯因廣大相，始覺同本圓覺現前，稱周法界無不包含故。其後四相亦得稱為寄位，前三義同等覺故；摩耶、慈氏並入重玄門；文殊表菩薩地盡心無初相；普賢義同妙覺，纔見普賢便等佛故。今從別義目為五相，此五亦是菩薩五種行相：一高行、二大行、三勝行、四深行、五廣行。

Sixth, distinguishing the five aspects: Dharma Master Yiyi and the Taishan Commentary merely give scattered explanations following the text, without any separate correlation; Masters such as Guangtong correlate them with the bhūmis and stations. Both have justification. That is, each station possesses many teachings; how could an ordinary mind be barred from practicing and seeking the methods of the good friends? Thus, not correlating them has justification. Yet, within the absence of stages, stages are not obstructed; revealing the stations is the standard convention, so correlating them is also without flaw. Unobstructed horizontally and vertically, we temporarily rely on the ancient masters to correlate them into five aspects: First, the initial forty-one persons are called the aspect of practicing through consignment to stations, as they consign to forty-one persons to seek understanding based on persons and reveal practice. Second, from Māyā downward, nine assemblies and eleven persons clarify the aspect of converging conditions to enter reality; that is, converging the preceding abodes and so forth to form the twofold practice of universal and distinct, realizing the dharmadhātu. At first, one attains illusory wisdom, and later, the illusory abode, encompassing the illusion-like conditions in between to enter the one reality. Third, the single person Maitreya is called the aspect of gathering virtues to accomplish the cause, because he converges the virtues of the preceding two approaches together to become the causes of realization; hence, his teaching is named 'unforgetful mindfulness of the three periods of time', which subsumes dharmas without remainder. Fourth, the later Mañjuśrī is called the aspect of the non-duality of wisdom's illumination; that is, with practice perfected and ultimate, clear awakening is held in the chest, illuminating preceding practices and the rest as solely one perfect wisdom, with no distinctions of earlier and later, brightness and obscurity, and so forth. Fifth, the single person Samantabhadra is called the aspect of manifesting the vastness of the cause; initial awakening is unified with original, perfect awakening appearing manifest, according with and pervading the dharmadhātu, leaving nothing uncontained. The latter four aspects may also be termed consignment to stations, for the former three share the meaning of equal enlightenment; Māyā and Maitreya both enter the gate of double profundity; Mañjuśrī represents the end of the bodhisattva stages, where the mind lacks the initial mark; Samantabhadra shares the meaning of wondrous enlightenment, for upon merely seeing Samantabhadra, one is already equal to a Buddha. Now, according to distinct meanings, they are designated as five aspects. These five are also five kinds of bodhisattva practice-aspects: 1. lofty practice, 2. great practice, 3. superior practice, 4. deep practice, 5. vast practice.