大方廣佛華嚴經隨疏演義鈔 8.33

8.33

疏「不依地位」下，二釋名。先正釋。下引二經：《思益》經文文顯易了，《楞伽經》語略而未周。彼經第四先長行云「大慧！於第一義無次第相續說無所有妄想寂滅法。」頌中有七偈，後二偈明不立地位「十地則為初，初則為八地，第九則為七，七亦復為八，第二為第三，第四為第五，第三為第六。無所有何次？」解曰：初之七句以義配同，最後一句據理都泯。十地則為初者，同證如矣。初則為八地者，初地不為煩惱所動，同不動矣。第九為第七者，第九同第七無生忍矣。七亦復為八者，純無相觀，與八同矣。第二為第三者，同信忍矣。第四為第五者，同順忍矣。第三為第六者，第三地中獲三慧光，第六地中得勝般若，同慧義矣。無所有何次者，結上經文「於第一義無次第相續」等。今疏上句略舉約義同中一句之要，下句即據理都泯義已略周，正意在於下句。而言等者，等餘經文。

Regarding the commentary's "not relying on stages and positions" onward: second, explaining the name. First, directly explaining it. Below, two sūtras are cited: the text of the Viśeṣacintā-sūtra is evident and easy to understand, while the phrasing of the Laṅkāvatāra-sūtra is concise and not fully detailed. In its fourth fascicle, the prose first states: "Mahāmati, in the ultimate truth there is no sequential continuity; it speaks of the extinction of nonexistent conceptual proliferation." Among the verses there are seven gāthās, the last two of which clarify not positing stages and positions: "The tenth ground is then the first, / and the first is then the eighth ground; / the ninth is then the seventh, / and the seventh is likewise the eighth; / the second is the third, / the fourth is the fifth, / the third is the sixth. / Being nonexistent, what sequence is there?" The explanation says: The first seven lines match them as identical in terms of meaning, while the final line obliterates all based on the principle. "The tenth ground is then the first" means they are identical in realizing suchness. "The first is then the eighth ground" means that the first ground is not moved by afflictions, identical in being unmoved. "The ninth is then the seventh" means the ninth is identical with the seventh's non-arising patience (anutpattikadharmakṣānti). "The seventh is likewise the eighth" means pure signless contemplation, which is identical with the eighth. "The second is the third" means they are identical in the patience of faith. "The fourth is the fifth" means they are identical in the patience of compliance. "The third is the sixth" means that in the third ground one obtains the light of the three wisdoms, and in the sixth ground one obtains superior prajñā, identical in the meaning of wisdom. "Being nonexistent, what sequence is there?" concludes the above sūtra passage: "in the ultimate truth there is no sequential continuity," and so forth. In the present commentary, the upper line briefly adduces the essential point of one line from matching them as identical in terms of meaning; the lower line, based on obliterating all through principle, already broadly completes the meaning, with the primary intention lying in the lower line. And saying "and so forth" encompasses the remaining text of the sūtra.