大方廣佛華嚴經隨疏演義鈔 52.17

52.17

疏「七約寄位行」者，下論名為別地行相，一地一度顯位別故。此中寄位，唯就大乘顯位差別，不同二乘寄淺近法等，故十地說行略有四別，一十地差別行，如第五門。二約三學行，如第六門。三約二利行，如第八門三道品行故。四約十度行，即如此門。然十度行曲復有三：初別地門，如今文。二約增勝門，則初地成檀，二地成二度。以戒加檀，前檀已得故。乃至十地加智，十度即圓，謂前已得後不失故。三約圓修門，地地之中皆修十度，初心菩薩尚自圓修，豈況登地唯施無戒等耶？明知具足。今顯地差，故言各一。

Regarding the Commentary's statement, "Seventh, in terms of practice through provisional lodging of stages," the treatise below names this the distinctive practice-characteristics of the bhūmis, because one bhūmi and one pāramitā reveal the distinctions of the stages. Here, the provisional lodging of stages reveals the distinction of stages solely with respect to the Mahāyāna, unlike the two vehicles which provisionally lodge in shallow and proximate teachings; therefore, the expounding of practice in the ten bhūmis broadly has four distinctions: first, the distinctive practices of the ten bhūmis, as in the fifth gate; second, practice according to the three trainings, as in the sixth gate; third, practice according to the two benefits, as in the practices of the factors of the three paths in the eighth gate; fourth, practice according to the ten pāramitās, which is this very gate. However, the practices of the ten pāramitās again detailedly have three aspects: first, the gate of distinct bhūmis, as in the present text; second, the gate of predominance, where the first bhūmi accomplishes giving, and the second bhūmi accomplishes two pāramitās, adding morality to giving because giving was already attained before, up to the tenth bhūmi adding wisdom, where the ten pāramitās are then complete, meaning that what was previously attained is subsequently not lost; third, the gate of integrated cultivation, where within each and every bhūmi all ten pāramitās are cultivated—when even bodhisattvas of initial aspiration cultivate them in an integrated manner, how could it be that those who ascend the bhūmis have only giving without morality? Clearly they are complete. Here, to show the distinctions among the bhūmis, it states there is one for each.