維摩經玄疏 4.7

4.7

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.