大方廣佛華嚴經隨疏演義鈔 33.83

33.83

疏「燸頂已前」者，謂七方便中前三方便，即五停心觀、別相念觀、總相念觀也，以燸法為熱故。燸、頂、忍、世第一法，此四方便為四善根，是加行位。然大小乘釋小有不同，大乘之義至初地廣釋。言「已熱而息」者，謂燸必至涅槃，頂終不斷善，忍不墮惡趣，第一入離生。至於燸位猶尚斷善，故云已熱而息。未入見道，為火向不生。未熱數息，即前三方便，更加懈怠，何由造證？

Regarding the commentary's phrase "prior to warmth and summit": this refers to the first three upāyas among the seven upāyas, namely, the contemplation of the five stops of mind, the contemplation of particular characteristics of mindfulness, and the contemplation of general characteristics of mindfulness, since the stage of warmth takes heat as its quality. Warmth, summit, patience, and the highest mundane dharma—these four upāyas constitute the four roots of goodness, which are the stage of applied preparation. The explanations of the Mahāyāna and Hīnayāna differ slightly; the Mahāyāna meaning will be explained in detail at the first bhūmi. As for "resting after it is already hot": it means that warmth is certain to reach nirvāṇa, summit will never sever roots of goodness, patience will not fall into bad destinies, and the highest mundane dharma enters into separation from rebirth. At the stage of warmth one may still sever roots of goodness, and hence it says "resting after it is already hot." Not having entered the path of seeing, it is said that the fire is not produced. Resting repeatedly before it is hot refers to the first three upāyas; if one further adds indolence, how can one ever attain realization?