大方廣佛華嚴經隨疏演義鈔 22.32

22.32

疏「若但說六」下，第二明六十相攝。若六度攝十度，第六攝後四。若十度攝六度，第六但攝第六，少分有所未盡，不攝後得，加行智故。故兼後四，方攝第六。是故疏云「若開為十，第六唯攝無分別智。」第七修證中「五位通修」者，謂此一門亦名為位。今云修者，以五位通修，故名為修。佛方究竟，故名為證。故二十一種功德之中，有波羅蜜多成滿功德。然《唯識》云「五位皆具，修習位中其相最顯，通漏無漏，廣修行故，故十地中各一圓滿。」疏「十約因位」下，即分位分別，顯於三劫得名不同。初「但名波羅蜜多」者，以一行中修一行故。二名近者，一行之中修一切行故，近菩提故。三廣大者，一切行中修一切行故，體包博故。然未入劫，同於第一；已成佛竟，同於第三。

Below the commentary's "if one speaks only of six," is the second part, explaining the mutual subsumption of the six and the ten. If the six pāramitās subsume the ten pāramitās, the sixth subsumes the latter four. If the ten pāramitās subsume the six pāramitās, the sixth subsumes only the sixth, leaving a small portion unexhausted, as it does not subsume subsequently attained [cognition] and preparatory cognition. Therefore, only by including the latter four does it subsume the sixth. Hence the commentary says: "If opened into ten, the sixth only subsumes non-conceptual cognition." Under the seventh, cultivation and realization, "universally cultivated in the five stages" means that this approach is also called "stages." Now it says "cultivation" because they are universally cultivated across the five stages; hence it is called cultivation. The Buddha alone reaches the ultimate; hence it is called realization. Therefore, among the twenty-one kinds of virtues, there is the virtue of the perfection of the pāramitās. However, the Vijñaptimātratāsiddhi says: "All five stages possess them, but in the stage of cultivation their characteristics are most prominent; operating through both contaminated and uncontaminated, broadly practicing them, in each of the ten stages one is perfected." Below the commentary's "ten, regarding the causal stage," is the distinction by stages, revealing the different names obtained across the three kalpas. First, "merely called pāramitā": because within one practice one cultivates one practice. Second, called "near": because within one practice one cultivates all practices, and is near bodhi. Third, "vast": because within all practices one cultivates all practices, its essence being all-embracing. Yet before entering the kalpas, one is the same as the first; having already attained Buddhahood, one is the same as the third.