注大乘入楞伽經 4.160

4.160

However, these ten bhūmis are common to the three vehicles; although the ekayāna is identical, the intent is to indicate provisional stations. If considered in terms of the three trainings: the first bhūmi is vows, the second bhūmi is śīla, the third bhūmi is concentration, and from the fourth bhūmi onward they are subsumed under wisdom. If considered in terms of complete cultivation, every practice cultivated simultaneously possesses three virtues: first, the virtue of the path of realization, because realized wisdom accords with tathatā; second, the virtue of the path of teaching, according to the distinctions of virtues; third, the virtue of the path of non-abiding, because one abides in neither saṃsāra nor nirvāṇa. Within a single bhūmi, the virtues of all bhūmis are fully present, as beginning and end are perfectly integrated. If one were entirely separate, following practices and stages along a stepped hierarchy, or if one were entirely identical, losing progressive cultivation and falling into quiescence; therefore, each station is endowed with virtue, the ascending steps are distinct, repeatedly refined and polished, while remaining unmoved in its fundamental station. When about to receive the Buddha's office, one sits upon the lotus king throne, surrounded by retinue. Myriad jewel garlands adorn one's body, and all the Buddhas of the ten directions extend their right hands to stroke the bodhisattva's crown. Just as an sovereign wheel-turning king and Śakra Devānām Indra consecrate the crown of the crown prince to confer the royal office so that he attains mastery.