首楞嚴義疏注經 8.205

8.205

次、加行位。大小二乘經論明言五位，謂資糧、加行、通達、修習、究竟位也。然有開有合，不定明現。諸小乘論及大乘法相即顯說四位，名四善根，是順決擇分。若《纓絡》、《仁王》、《華嚴》等經即合而不論，攝在第十迴向。唯此經文具顯四位，蓋以圓融之教一多無礙，只於一忍圓開諸位，不開則已，開則具明，故於十迴向後備論四種妙圓加行。又此經文前則圓融，後則歷別，以圓融中不礙行布也。即一位一切位、一切位一位，一多無礙，《華嚴》亦同。

Next, the stages of intensified practice (prayoga-mārga). The sūtras and treatises of both the Great and Lesser Vehicles explicitly state five stages: namely, the stages of accumulation (sambhāra), intensified practice (prayoga), breakthrough / insight (darśana/prativedha), cultivation (bhāvanā), and ultimate realization (niṣṭhā). Yet there are expansions and condensations, not definitely made manifest. The treatises of the Hīnayāna and the Mahāyāna Dharma-character [Faxiang school] explicitly teach four stages, named the four wholesome roots, which are the aids to penetration (nirvedha-bhāgīya). Sūtras such as the Yingluo, Benevolent Kings (Renwang), and Avataṃsaka condense them without discussion, subsuming them into the tenth dedication. Only this sūtra's text fully manifests the four stages. This is because in the consummate and interfused teaching the one and the many are unobstructed; within a single forbearance, all stages are consummately unfolded. If not unfolded, that is all; but if unfolded, they are fully illuminated. Thus, following the ten dedications, it thoroughly discusses the four kinds of wondrous, consummate intensified practices. Moreover, this sūtra text is consummate and interfused first, and sequentially differentiated later, because within consummate interfusion there is no hindrance to graduated arrangement. That is, one stage is all stages, all stages are one stage, one and many being unobstructed, identical also to the Avataṃsaka.