大方廣佛華嚴經疏 8.7

8.7

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.