大方廣佛華嚴經隨疏演義鈔 64.22

64.22

疏「然約實位」下，四彰忍差別。疏文亦三：初總明實寄不同；二「寄位何以」下，假問徵起；三「謂若約空無我理」下，辯差別相。於中有二：先明通相、後彰別相。前中，通則初地明得。謂初地得無我，亦得名空平等理，亦可名為無生無我，即是空無生故。六地名空平等，亦可得名無生無我空平等理，即是無生空無我故。七地已上得無生忍，亦可得名無我及空平等，以無生理即是無我及空平等，故名為通。

On the commentary passage beginning with "However, in terms of the actual stages": fourth, this clarifies the distinctions among the kṣāntis. The commentary's text also has three parts: first, it explains in general the difference between the actual and the provisional allocations; second, from "Why is it that, provisional to the stages" onwards, it raises a hypothetical question to investigate; third, from "That is to say, if in terms of the principle of emptiness and selflessness" onwards, it distinguishes their differentiated characteristics. Within this, there are two: first, it explains their common characteristics; later, it reveals their distinct characteristics. In the former: commonly speaking, it is clarified as attained on the first bhūmi. That is to say, on the first bhūmi one attains selflessness, which may also be named the principle of the equality of emptiness, and may also be named non-arising, because selflessness is itself emptiness and non-arising. The sixth bhūmi is called the equality of emptiness, yet it may also be named non-arising and selfless, because the principle of the equality of emptiness is itself non-arising, emptiness, and selflessness. On the seventh bhūmi and above, one attains anutpattikadharmakṣānti, yet it may also be named selflessness and the equality of emptiness, because the principle of non-arising is itself selflessness and the equality of emptiness. Hence it is named "common".