大方廣佛華嚴經隨疏演義鈔 81.46

81.46

疏「此經總三遍說六位」者，上直科釋，今出為六所以。於中五：一正明。言「三遍說」者，一差別因果是第一遍，下〈法界品〉寄位修行為第三遍故。此為第二，既云「此約行說」，則知前約解說、後約證說也。二「故度世」下，引證，證其二義：一證約行，云「諸菩薩行」；二證六位，云「從始至終」。三「彼經雖不」下，遮伏難。恐有難云：既云始終，何必即配信等？故為此通。四「此經所以」下，會今經，亦是通妨。妨云：彼中別別問答，縱許配位，此中通問，何得例彼？故為此通。五「此經上下及本業」下，會異釋，即破《刊定》。於中二：先敘彼問、後為會釋。今初，即《刊定》問。然其問意不問十信，從十住問亦為六段，謂前四三賢十聖、後二即等妙二覺。則今六段盡皆不同，謂以信為住，以住為行，以行為向，以向為地，以地為等覺，以因圓果滿為妙覺。此判既乖。今苑公於此一品經不解一句，以判六段，盡皆錯故。

Regarding the commentary's statement, "This sūtra universally expounds the six ranks in three cycles," the above directly outlined and explained it; now it presents the reasons for making them six. Herein are five [points]: First, it directly clarifies [them]. As for saying "expounds in three cycles," the first cycle is differentiated cause and effect, and below, the "Dharmadhātu Chapter" assigning ranks to cultivate practice is the third cycle. This is the second [cycle]; since it says "this is explained in terms of practice," one knows that the former is explained in terms of understanding and the latter is explained in terms of realization. Second, from "Therefore the Dushi [jing]" downward, it cites scriptural evidence to corroborate its two meanings: first, to corroborate that it is in terms of practice, it says "the practices of the bodhisattvas"; second, to corroborate the six ranks, it says "from the beginning to the end." Third, from "Although that sūtra does not" downward, it precludes an implicit objection. Fearing that there might be an objection saying, "Since it says 'the beginning and the end,' why must it correspond specifically to faith and so on?" it therefore resolves this. Fourth, from "The reason this sūtra" downward, it reconciles with the present sūtra, which is also to resolve a difficulty. The difficulty says: "In that [sūtra], there are individual questions and answers, so even if one permits matching them to ranks, here the questions are comprehensive; how can one take that as an analogy?" Therefore it resolves this. Fifth, from "The earlier and later portions of this sūtra as well as the Benye [jing]" downward, it reconciles divergent explanations, which is to refute the Kanding [ji]. Herein are two [parts]: first, it relates his questioning; second, it provides a reconciliatory explanation. Now, the first is the questioning of the Kanding. However, the intent of his questioning does not ask about the ten faiths, but begins questioning from the ten abodes and also makes six sections, meaning that the first four are the three virtuous ranks and the ten holy ranks, and the latter two are equal and sublime enlightenment. Then the present six sections would all be completely different, meaning taking faith as abodes, abodes as practices, practices as transferences, transferences as grounds, grounds as equal enlightenment, and the perfection of causes and fruits as sublime enlightenment. This determination is erroneous. Now Master Huiyuan did not understand a single phrase regarding this single chapter of the sūtra, because in dividing it into six sections, he was entirely mistaken.