大方廣佛華嚴經隨疏演義鈔 64.3

64.3

疏「又四地」下，第二意，約斷障證如以辯來意。四五六地同是順忍，染淨相帶，故舉四地。四地出世唯淨，五地見染可隨，此地能亡染淨。而言「觀察」，約加行說。「故瑜伽」下，引證。論文有三：一明五地之德，證上能隨勝於四地。二「而未能」下，明無六地之德，證上不能破染淨之慢見。然有二意：一不如實觀無染淨故；二「又由」下，多生厭故。三「為令」下，正對五地不能，故此能來。

Regarding the commentary from "moreover, the Fourth Stage" onward: this is the second intention, distinguishing the reason for its sequence in terms of severing obstacles and realizing suchness. The Fourth, Fifth, and Sixth Stages all share in the forbearance of accord, with defilement and purity coexisting; therefore, the Fourth Stage is raised. The Fourth Stage transcends the world as purely clean; the Fifth Stage sees defilement as something that can be conformed to; this stage is able to obliterate defilement and purity. As for the word "contemplation," it is spoken of in terms of preparatory practice. From "therefore the Yogācāra" onward, it cites proof. The treatise text has three points: First, it clarifies the virtues of the Fifth Stage, verifying the above point that being able to conform excels the Fourth Stage. Second, from "and not yet able to" onward, it clarifies the absence of the virtues of the Sixth Stage, verifying the above point that it cannot break the arrogant view of defilement and purity. Yet there are two meanings: first, because it does not truly contemplate the absence of defilement and purity; second, from "moreover, due to" onward, because it largely gives rise to revulsion. Third, from "in order to cause" onward, it directly addresses the inability of the Fifth Stage, which is why this stage comes next.