維摩經玄疏 4.7

4.7

第二、正明圓教位者，亦還約七位，明五十二位不同：一，十信；二，十住；三，十行；四，十迴向；五，十地；六，等覺地；七，妙覺地。但解者不同，有師言「圓教頓悟，一悟即是佛，無復位別之殊。說十地位者，為鈍根人耳。如《思益經》云『如此學者，即不從一地至一地』」，又有師解言「圓教既是頓悟，初心一悟，即究竟圓極。而有四十二位者，但是化物方便，立淺深之名耳。故《楞伽經》云『初地即二地，二地即三地。』寂滅真如，有何次也」，又有師言「圓教頓悟，至十住即是十地；而說有十行、十迴向、十地者，此是重說」，意謂此諸解釋，悉是偏取。但平等法界，尚不論悟與不悟，孰論淺之與深？不悟而論悟者，不淺不深論淺深也。尋諸大乘經明理究竟，無過《華嚴》、《大集》、《大品》、《法華》、《涅槃》明法界平等，無說無示，而菩薩位行，終自炳然。是以今還約七位，以明圓教菩薩之位也。

Second, directly clarifying the stages of the perfect teaching: here again, based on the seven stages, we explain the difference of the fifty-two stages: first, the ten faiths; second, the ten abodes; third, the ten practices; fourth, the ten dedications; fifth, the ten grounds; sixth, the ground of equal enlightenment; seventh, the ground of marvelous enlightenment. However, commentators differ. Some teachers say: "The perfect teaching is sudden awakening; with one awakening one is immediately a buddha, and there is no longer any distinction of separate stages. Teaching the stages of the ten grounds is merely for those of dull faculties. As the Si yi jing says: 'Such a learner does not proceed from ground to ground.'" Another teacher explains: "Since the perfect teaching is sudden awakening, with a single awakening at the initial mind one is immediately ultimately and perfectly consummate. That there are forty-two stages is merely an expedient means to transform beings, establishing names of shallow and deep. Hence the Laṅkāvatāra Sūtra says: 'The first ground is the second ground; the second ground is the third ground.' In quiescent true suchness, what sequence could there be?" Still another teacher says: "In the sudden awakening of the perfect teaching, reaching the ten abodes is itself the ten grounds; that ten practices, ten dedications, and ten grounds are spoken of is a redundant explanation." I consider that these explanations are all one-sided grasps. Even the equanimous dharma-realm admits of no discussion of awakening or non-awakening, so who can speak of shallow and deep? To speak of awakening where there is no awakening is to speak of shallow and deep where there is neither shallow nor deep. Searching all the Mahāyāna sūtras that clarify the ultimate principle, none surpass the Avataṃsaka, Mahāsaṃnipāta, Pañcaviṃśatisāhasrikā, Lotus, and Nirvāṇa sūtras in clarifying that the dharma-realm is equanimous, without exposition or demonstration, yet the stages and practices of the bodhisattva remain ever distinct and radiant. Therefore, we now still rely on the seven stages to clarify the stages of the bodhisattva of the perfect teaching.