大方廣佛華嚴經隨疏演義鈔 62.82

62.82

疏「亦是加行等四道」者，即遠公意，此約分位而釋。一加行道，為厭觀，過厭背故。二見道，為離，除見惑故。三修道，為滅，斷修惑故。四無學道，為捨，得涅槃故。亦即《雜集》八斷之中攝為四義：厭即加行；離即攝受，得輕安故；滅即繼屬，不忘所緣心一境故；迴向於捨，即是對治捨沈掉故。何以念處正勤無此四耶？得定成就方有此故。

Regarding the commentary's "it is also the four paths of preparation and so forth": this is the interpretation of Master Yuangong, which explains it in terms of stages. First, the path of preparation (prayogamārga) is the contemplation of revulsion, because one turns away with disgust from errors. Second, the path of seeing (darśanamārga) is dispassion (virāga), because it eliminates delusions of seeing (dṛṣṭi-heya). Third, the path of cultivation (bhāvanāmārga) is cessation (nirodha), because it severs delusions of cultivation (bhāvanā-heya). Fourth, the path of the adept (aśaikṣamārga) is renunciation, because it attains nirvāṇa. These are also the four meanings into which the eight abandonments are subsumed in the Abhidharmasamuccaya-vyākhyā: revulsion is preparation; dispassion is acquisition, because pliancy is attained; cessation is adherence, because one does not forget the focal object and the mind is unified; dedication to equanimity is the antidote, because it abandons sinking and agitation. Why do the foundations of mindfulness and correct exertions lack these four? Because these are present only when samādhi is attained and perfected.