首楞嚴義疏注經 8.62

8.62

二、明地位差別。夫論地位者，皆是諸佛、菩薩親證境界，約斷伏次第、發真妙用、功力淺深以立位次。《起信論》云「相似覺、隨分覺、究竟覺」，以分地前、地上及究竟位。《華嚴經》、《智度論》約入大海辨功用淺深，但遲速有異，分根性利鈍，如涉長途非無里數。諸大乘經若說平等法界無佛、無眾生，則無地位可立。如《華嚴經》云「眾生妄分別，有佛有世界，若了真法性，無佛無世界。」《楞伽》云「無有佛涅槃，亦無涅槃佛，遠離覺所覺。」又云「寂滅真如，有何漸次？」上文云「妙性圓明，離諸名相，本來無有世界眾生。」此等令觀一真法界本來平等，無修無證亦無迷悟，故無地位可立，此顯心真如門也。若依心生滅門，有迷有悟，熾然修證差別不同。且圓頓大乘無過《華嚴》、《涅槃》、《仁王》、《瓔珞》、《大品》、《法華》等經，雖明法界平等無說無示，而菩薩行位終日炳然。故《華嚴》云「不為鈍根下劣眾生說於地位。」《仁王》云「若言越此地位得成佛者，是魔所說。」此則異諸外道、天魔各自謂得無上覺道，不說地位。今顯佛法有不思議功德，曠劫修行，因圓果滿方稱究竟。又諸經論建立地位多少不同，《仁王》五十一位，《瓔珞》五十二位，《華嚴》四十一位，《大品》四十二位，此經五十七位，下文復云六十聖位。聖說不同，或開或合各是一意。若約天台圓教位次對今經者，有同有異。同故地前俱是證位，異故此乾慧心便是第三漸次，無生忍中隨義建立，不同天台入初住時方證無生忍也。

"Second, clarifying the distinctions among the bhūmis and stages. In discussing stages, they are all the realms personally realized by the Buddhas and bodhisattvas; the sequence of stages is established based on the order of severing and subduing [afflictions], the wondrous functions of bringing forth reality, and the shallowness or depth of effort. The Awakening of Faith speaks of 'semblance enlightenment, partial enlightenment, and ultimate enlightenment' to distinguish the stages before the bhūmis, upon the bhūmis, and the ultimate stage. The Avataṃsaka Sūtra and the Mahāprajñāpāramitopadeśa differentiate the shallowness and depth of effort based on entering the great ocean, differing only in slowness or speed and distinguishing sharp and dull faculties, just as traversing a long journey is not without its mileage. If the various Mahāyāna sūtras speak of the equal dharmadhātu wherein there are neither Buddhas nor sentient beings, then there are no stages to be established. As the Avataṃsaka Sūtra states: 'Sentient beings falsely discriminate that there are Buddhas and worlds; if one comprehends the true nature of dharmas, there are no Buddhas and no worlds.' The Laṅkāvatāra states: 'There is no Buddha nirvāṇa, nor is there a nirvāṇa Buddha, far removed from the enlightened and the object of enlightenment.' It also states: 'In quiescent thusness, what progressive stages are there?' The preceding text states: 'The wondrous nature is perfectly bright, free from all names and marks; originally there are no worlds or sentient beings.' Such passages cause one to contemplate the one true dharmadhātu as originally equal, with neither cultivation nor realization, neither delusion nor awakening; therefore, there are no stages to be established. This reveals the gate of the mind as tathatā. If one relies on the gate of the mind as arising and ceasing, there are delusion and awakening, and diverse distinctions of blazing cultivation and realization. Moreover, of the perfect and sudden Mahāyāna, none surpass such sūtras as the Avataṃsaka, Nirvāṇa, Benevolent King, Jewel Necklace, Pañcaviṃśati-sāhasrikā, and Lotus; although they clarify that the dharmadhātu is equal, without preaching or pointing out, the bodhisattva's practices and stages are continually manifest and distinct. Therefore, the Avataṃsaka states: 'For sentient beings of dull faculties and inferior capacity, stages are not spoken of.' The Benevolent King states: 'If someone claims that one can attain Buddhahood by bypassing these stages, that is spoken by Māra.' This differs from the non-Buddhists and celestial demons who each claim to have attained the unsurpassed path of awakening without speaking of stages. Now it is revealed that the Buddhadharma possesses inconceivable merits; only after cultivating over vast eons, with causes perfected and fruits fulfilled, is it called ultimate. Furthermore, the establishment of the number of stages varies across sūtras and treatises: the Benevolent King has fifty-one stages, the Jewel Necklace fifty-two stages, the Avataṃsaka forty-one stages, the Pañcaviṃśati forty-two stages, this sūtra fifty-seven stages, and the text below further mentions sixty holy stages. The holy teachings differ; whether expanding or condensing, each has its own intent. If one correlates the stages of the Tiantai Perfect Teaching with this sūtra, there are similarities and differences. In their similarity, both before the bhūmis are stages of realization; in their difference, this stage of dry wisdom is itself the third progressive stage, established according to its meaning within the forbearance of non-arising, unlike Tiantai where one realizes the forbearance of non-arising only upon entering the first abode."