大方廣佛華嚴經疏 8.7

8.7

五次第者，諸文或有前却，各有所由；此文所列次第，與十住全同，〈淨行品〉則界在解前，〈梵行品〉禪定解脫當其第三，宿命居天眼之後，餘同此。次《瑜伽》四十九及《智論》二十七，亦禪居第三，餘同此次。且依論明次第者，《智論》云「初力為總、餘九為別，於初力中分別有九故。初一力通知萬法，下九展轉開之。謂初令知因緣果報，故起業力。次業煩惱故縛，淨禪定解脫故，解令去縛就解。次根有利鈍，鈍者為有造業，利者為不生故。集業由善惡二欲成上下根，此二種欲由二種性。以有種種性因緣故，行二種道，謂善道惡道。次知其過去，審彼未來。次以方便壞其因緣果報相續，故說漏盡。」《瑜伽》有多門次第，廣如第五十說。上來依論次第。而今禪居第七者，二論梵行為對自業有離欲不離欲，故禪居第三；此經十住為對遍趣行有清淨不清淨，故居第七。若習欲成性，即界居欲後；若由性起欲，則界居欲前。若執常者，先說宿住；若為執斷，先辯其天眼。餘無別理，故經論皆定。

Fifth, regarding sequence: various texts place some earlier and others later, each having its reason. The sequence presented in this text is completely identical to that of the Ten Abodes. In the "Purifying Practice" chapter, realms (dhātu) precede inclination (adhimukti); in the "Brahma Practice" chapter, meditative absorption and liberation constitute the third, while past lives follow the divine eye, the rest being the same as here. Next, in Yogācārabhūmi fascicle 49 and the Mahāprajñāpāramitopadeśa fascicle 27, meditative absorption also ranks third, with the rest matching this sequence. Now, explaining the sequence according to the treatises: The Mahāprajñāpāramitopadeśa states, "The first power is general, while the remaining nine are specific, because within the first power nine distinctions are made. The first single power comprehensively knows the myriad dharmas, while the nine below unfold it successively. That is to say, first one is made to know causes, conditions, and retribution of actions, hence the power of karma arises. Next, one is bound by karma and afflictions; because pure meditative absorptions and liberations disentangle, one is made to leave bondage and approach liberation. Next, faculties are sharp or dull: the dull commit actions for existence, whereas the sharp do so to avoid rebirth. The accumulation of karma forms higher and lower faculties due to twofold desires, wholesome and unwholesome; these two kinds of desire derive from twofold natures. Because there are causes and conditions of various natures, one traverses two kinds of paths, namely wholesome and unwholesome paths. Next, one knows their past, and investigates their future. Next, by skillful means one destroys the continuity of their causes, conditions, and retribution, hence exhaustion of outflows is spoken of." The Yogācārabhūmi has sequences across multiple gateways, fully explained in fascicle 50. The above relies on the sequence in the treatises. Now, as to why meditative absorption ranks seventh here: in the two treatises, the brahma practice is juxtaposed against one's own karma having detachment from desire or lack of detachment from desire, so meditative absorption ranks third; in this sūtra's Ten Abodes, it is juxtaposed against the practice leading everywhere having purity or impurity, so it ranks seventh. If habituating desire forms one's nature, then realms follow desires; if desire arises from nature, then realms precede desires. If one clings to permanence, past abodes are spoken of first; if for the sake of clinging to annihilation, the divine eye is explained first. There is no other distinct principle, so both sūtras and treatises are definitive.