大方廣佛華嚴經隨疏演義鈔 52.13

52.13

Regarding the Commentary's statement, "Third, in terms of wisdom, it also includes upāya," directly speaking, it is solely the two wisdoms, because the upāya of the subsequent nine [bhūmis] is simply subsequent cognition, and the upāya of the first bhūmi is not yet the bhūmi itself. For instance, when wishing to enter the second bhūmi, one gives rise to the ten minds, which means advancing in the cultivation of the ten minds within the subsequent cognition while abiding in the first bhūmi: namely, the upright mind, the pliant mind, the capable mind, the subdued mind, the tranquil mind, the purely good mind, the unadulterated mind, the unattached mind, the broad mind, and the great mind. If these ten are fulfilled, one enters the second bhūmi. Entering the third bhūmi from the second bhūmi, and so forth, are all understood by analogy. If the preliminary practices for the first bhūmi are not yet complete, they belong strictly to the four stages of preliminary practice prior to the bhūmis. Now, saying that it "also includes" them is because the upāya of the subsequent nine, although subsequent cognition in relation to their own bhūmi, are upāya in relation to giving rise to the subsequent bhūmis. The preliminary practices for the first bhūmi occur in the assembly of the ten bhūmis, which clarifies that they are not the stage of pariṇāmanā and therefore belong to the first bhūmi; thus, within this assembly there is also the upāya of practices that have not yet entered the bhūmis.