入楞伽心玄義 1.62

1.62

七、行位卷舒門者，然有二義：先位、後行。位中有五句：一舒、二卷、三俱、四泯、五圓。初者，謂比證賢聖因果位別，始從十信、十解、十行、十迴向、十地階降，從微至著、從淺至深，次第相成方至究竟，具如經論說。二、卷者，有二義：一依《華嚴》五位相收，十信滿心即具後四位，餘之四位各攝諸位，以緣起相由故、事隨理融故，廣如彼說。二、依此經，諸地相即，云十地即為初，初即為八地，乃至無所有，何次？又《思益經》云「得諸法正性者，不從一地至於一地。不從一地至於一地者，此人不住生死涅槃中。」又《華嚴》說「十地差別，如空中鳥跡。」解云：此竝就理融事，同理無二，故作是說。三、俱者，以前二說不相離故，即舒常卷、即卷恒舒，自在無礙、雙融俱現。或本智就實而卷，後智就機而舒，二智寂用無礙、動靜雙融，故俱現也。四、泯者，謂卷舒相奪，兩相俱盡，以二智相泯、同真一味，俱不存也。五、圓者，謂前四義不相離故，合為一法，無礙俱現。或即位非位、非位即位，卷位即舒、舒位即卷，同一圓明無礙法，餘準可知。二、行者，亦有五義：一、舒，謂十度次第修。二、卷，謂一念具萬行。三、俱，謂前二義無礙雙現。四、泯，謂行契真而俱盡。五、圓，謂一行具前四無礙，圓明俱現。竝準可知。

Seventh, regarding the gateway of the unfolding and folding of stages and practices: There are two aspects: first the stages, and next the practices. Within stages, there are five propositions: first, unfolding; second, folding; third, both; fourth, elimination; fifth, consummation. As for the first: this refers to the distinctions among the cause-and-effect stages of ordinary beings, wise ones, and noble ones, proceeding through the gradations from the ten faiths, ten understandings, ten practices, and ten dedications, through to the ten grounds. Progressing from subtle to prominent, from shallow to deep, they successively fulfill one another until reaching the ultimate, fully as expounded in the sūtras and treatises. Second, regarding folding, there are two aspects: First, according to the mutual subsumption of the five stages in the Huayan [Sūtra], the culmination of the ten faiths already possesses the subsequent four stages, and each of the other four stages subsumes all stages; because dependent origination is mutually conditioned and phenomena are integrated in accordance with principle, it is extensively as explained there. Second, according to this sūtra, the grounds are mutually identical, stating that the tenth ground is just the first, and the first is just the eighth ground, extending even to having nothing at all—what sequence could there be? Moreover, the Viśeṣacintibrahmaparipṛcchā Sūtra states: 'One who attains the correct nature of all phenomena does not proceed from one ground to another ground. As for one who does not proceed from one ground to another ground, this person does not abide in saṃsāra or nirvāṇa.' Furthermore, the Huayan states: 'The distinctions among the ten grounds are like the tracks of birds in the sky.' Explanation: these all integrate phenomena with respect to principle; being identical with principle and without duality, it is stated thus. Third, regarding both: because the preceding two expositions are not separate, unfolding is constantly folding, and folding is ever unfolding; sovereign and unhindered, both are integrated and co-present. Or, fundamental wisdom folds with respect to the real, while subsequent wisdom unfolds with respect to capacities; the quiescence and function of the two wisdoms are unhindered, and movement and stillness are both integrated, hence they are co-present. Fourth, regarding elimination: the folding and unfolding deprive each other, so that both characteristics are completely exhausted; because the two wisdoms mutually eliminate and are identical with the single flavor of truth, neither persists. Fifth, regarding consummation: because the preceding four meanings are not separate, they unite as a single dharma, being unhindered and co-present. Or, stage is non-stage, and non-stage is stage; folded stage is unfolded, and unfolded stage is folded, identical with a single, perfectly luminous, unhindered dharma. The rest may be inferred accordingly. Second, regarding practice, there are also five meanings: 1. Unfolding, meaning the sequential cultivation of the ten perfections. 2. Folding, meaning that a single thought possesses the myriad practices. 3. Both, meaning that the preceding two meanings are unhindered and doubly manifest. 4. Elimination, meaning that practice tallies with truth and is completely exhausted. 5. Consummation, meaning that a single practice possesses the preceding four without hindrance, perfectly luminous and co-present. All may be inferred accordingly.