大方廣佛華嚴經隨疏演義鈔 38.9

38.9

疏「若定位者」，此即釋別名，復開此義門。言「一依唯識五位」者，即論第九第十，總有五頌，位各一頌，一資糧、二加行、三通達、四修習、五究竟位。初資糧偈云「乃至未起識，求住唯識性，於二取隨眠，猶未能伏滅。」論曰「從發深固大菩提心，乃至未起順決擇識，未住唯識真勝義性，齊此皆是資糧位攝。為趣無上正等菩提，修習種種福智資糧故，為諸有情勤求解脫，由此亦名順解脫分。」釋曰：謂所修福智二事，資益己身之糧用，故《涅槃》名為解脫行，行行不違故名為順。分者，因義支義，是解脫因之一分故。二加行，頌云「現前立少物，謂是唯識性，以有所得故，非實住唯識。」論曰「菩薩先於初無數劫，善備福德智慧資糧，順解脫分既圓滿已，為入見道住唯識性，復起加行伏除二取。」三通達位，頌云「若時於所緣，智都無所得，爾時住唯識，離二取相故。」下論文云「加行無間，此智生時，體會真如，名通達位。初照理故，立見道名。」四修習位，頌曰「無得不思議，是出世間智，捨二麁重故，便證得轉依。」釋曰：從初入地二見道後，住心已去，名修習位。論曰「菩薩從前見道起已，為斷餘障證得轉依，復數修習無分別智。」五究竟位，頌曰「此即無漏界，不思議善常，安樂解脫身，大牟尼名法。」此後四位，至〈十地品〉當廣分別。今是三賢之初，即初位之初，名初位攝，則知第四五會亦初位攝，十地即二三四攝，第七一會是修習餘乃第五攝，具等妙覺故下之九義。雖但釋位，則以例釋差別因果，準思可知。

Regarding the Commentary's words, "If one determines the stages": this explains the particular names, further opening this doctrinal gate. The words, "First, relying on the five stages of the Vijñaptimātratā-[siddhi]": this refers to the ninth and tenth fascicles of that treatise, where there are five verses in total, one verse for each stage: first, the stage of accumulation (saṃbhāra); second, the stage of preparatory practice (prayoga); third, the stage of thorough penetration (prativedha); fourth, the stage of cultivation (bhāvanā); and fifth, the stage of ultimate culmination (niṣṭhā). The verse for the first, the accumulation [stage], states: "As long as consciousness has not yet arisen / seeking to abide in the nature of representation-only, / regarding the latent propensities for the two graspers, / one is still not yet able to subdue and extinguish them." The treatise states: "From the arising of the deep and firm great bodhicitta, up until one has not yet generated the consciousness that accords with definitive discrimination and does not yet abide in the true ultimate nature of representation-only, all up to this point is subsumed under the stage of accumulation. Because one cultivates various accumulations of merit and wisdom in order to progress toward anuttarasamyaksaṃbodhi, and diligently seeks liberation for the sake of all sentient beings, this is also called the stage of concordant liberation (mokṣabhāgīya)." Explanation: The two matters of merit and wisdom cultivated are provisions (saṃbhāra) that nourish and benefit one's own person; therefore, the Nirvāṇa [Sūtra] calls them 'practices of liberation.' Because practice after practice does not contravene [liberation], it is termed 'concordant' (śun). A 'part' (bhāga) means cause and limb, being a constituent part of the causes of liberation. Second, regarding the preparatory practice [stage], the verse states: "Setting up a slight object before oneself, / declaring it to be the nature of representation-only, / because of having an apprehension, / one does not truly abide in representation-only." The treatise states: "The bodhisattva, having previously in the first incalculable eon fully prepared the accumulations of merit and wisdom, once the factors concordant with liberation are perfected, in order to enter the path of vision and abide in the nature of representation-only, again arouses preparatory practice to subdue and eliminate the two graspers." Third, regarding the stage of thorough penetration, the verse states: "When cognition has no apprehension whatsoever / regarding any cognitive object, / at that time one abides in representation-only, / because of being free from the marks of the two graspers." Below, the treatise text states: "Immediately following the preparatory practice, when this cognition arises, one directly experiences tathatā; this is called the stage of thorough penetration. Because it first illuminates the principle, the name 'path of vision' is established." Fourth, regarding the stage of cultivation, the verse states: "Devoid of apprehension and inconceivable, / this is supramundane cognition; / because the two coarse heavinesses are abandoned, / one immediately attains the transformation of the basis (āśrayaparavṛtti)." Explanation: From having first entered the bhūmis and following the two paths of vision, from the abiding mind onward is called the stage of cultivation. The treatise states: "After the bodhisattva has arisen from the former path of vision, in order to sever the remaining hindrances and realize the transformation of the basis, he repeatedly cultivates non-conceptual cognition." Fifth, regarding the stage of ultimate culmination, the verse states: "This is the undefiled realm, / inconceivable, good, and permanent; / the body of peaceful liberation, / named Dharma of the Great Sage (Mahāmuni)." These latter four stages will be extensively differentiated when reaching the "Daśabhūmika Chapter". Present here is the beginning of the three ranks of worthies, which is the very beginning of the first stage, so it is said to be subsumed under the first stage. Thus one knows that the fourth and fifth assemblies are also subsumed under the first stage; the ten bhūmis are subsumed under the second, third, and fourth; the seventh assembly is cultivation; and the rest are subsumed under the fifth, possessing equal and wondrous enlightenment. Therefore, the nine meanings below, although only explaining the stages, by analogy also explain the distinctive causes and effects; one may understand this by inferring accordingly.