大方廣佛華嚴經隨疏演義鈔 47.19

47.19

Regarding the commentary's "fourth, determining the stages": there are three parts: first, in terms of the five stages; second, briefly referring to the previous text; third, evaluating according to teachings. Now, the first has two explanations: the former pertains to the provision stage, and the latter pertains to the preparatory stage. In the former, it cites the *Mahāyānasūtrālaṃkāra* as proof, namely the verse of the seventh fascicle: "Practicing to the end of one asaṃkhyeya, / Cultivating faith so that it increases; / All goods gather following faith, / Fully complete like the fullness of the sea." The prose explains: "If bodhisattvas have practiced for one asaṃkhyeyakalpa, at that time they nurture faith so that it only then reaches the highest grade. When faith increases, all goods gathering following faith are also complete, serene and full like the waters of the great sea." Next, it cites the *Vijñaptimātratāsiddhi* to support the above *Mahāyānasūtrālaṃkāra*. Afterwards, it cites the *Abhidharmasamuccayavyākhyā* to further prove the *Vijñaptimātratāsiddhi* and the above two texts. The *Abhidharmasamuccayavyākhyā* states: "How does a bodhisattva, relying on upāya practice on the yoga stages, realize the unacquirable (this is the question)? It means that bodhisattvas have already well accumulated the two kinds of provisions of merit and wisdom, and have already passed the first incalculable great kalpa" (this concludes the preceding); "having heard, they accord with and penetrate dharmas such as tathatā and sūtras, and with proper mental engagement generate samādhi", etc. The meaning of the five stages was briefly clarified in the "Ten Abodes", and is treated extensively in the "Ten Stages". Now it only determines the stages as the provision stage, because from faith to pariṇāmanā, all belong to provisions. Regarding the commentary's passage beginning "Some say these ten pariṇāmanās": the second clarifies that they are the preparatory stage. The meaning of the four preparatory applications is also as in the first bhūmi. However, there are two explanations: the former explanation is the intention of the Tripiṭaka Master. As for saying "although taking this text as proof is not clear": because it only says that the four are subsumed under practice of resolute conduct, and the stage of resolute conduct broadly refers to what is prior to the bhūmis. Supposing the four preparatory applications are after pariṇāmanā, how could they not also be subsumed under resolute conduct? Because the four roots of good have not yet entered the bhūmis. Regarding the commentary's "One says that among the four preparatory applications, it is subsumed under the worldly supreme": this is Paramārtha's intention. The *Abhidharmasamuccayavyākhyā* also states: "Practitioners of aspiration themselves have four kinds, namely the ten faiths, ten abodes, ten practices, and ten pariṇāmanās, serving as the four upāyas for the bodhisattva's noble path." Or there are forty persons, just as prior to the path of the srotāpanna there are four upāyas; these forty persons are called aspiration practitioners, who cultivate to perfection in the first asaṃkhyeya. Also prior to the bhūmis there are no separate preparatory applications, so the commentary concludes saying: "then there are no five stages." Regarding the commentary's passage beginning "The rest, in terms of four stages": this is the second, briefly referring [to the text]. As for saying "etc.", because there are ten gates there: first, in terms of five stages; second, in terms of four abodes; third, in terms of twelve abodes; fourth, in terms of thirteen abodes; fifth, in terms of thirteen dharma masters; sixth, in terms of five ksāntis; seventh, in terms of fifty-two stages; eighth, in terms of forty-two worthies and nobles; ninth, in terms of six lineages; tenth, in terms of forty-two stages. Round and harmonious, also in the ninth it contains the *Laṅkāvatāra-sūtra*'s having no sequential stages, all referred to as before.