仁王護國般若經疏 2.20

2.20

From "all practicing [the virtues of] arhats" down, the third is praising their virtues. Although in their traces they are identical with ordinary beings, in their origin they are all arhats. As for the "ten stages," there are three kinds: if bodhisattvas and those of the two vehicles practice them together, this is the shared teaching. They are: first, [the stage of] dry wisdom; second, the stage of nature; third, the eight [persons of] patient endurance; fourth, the stage of vision; fifth, the stage of attenuation; sixth, freedom from desire; seventh, what had to be done is done; eighth, pratyekabuddha; ninth, bodhisattva; and tenth, the stage of the Buddha. In accordance with these ten stages, they are upāsakas of the shared teaching. The Pañcaviṃśati Sūtra says: "If a bodhisattva is endowed with the stage of dry wisdom, in the ten stages he quickly realizes bodhi," and so forth. Fascicle seventy-eight of the Mahāprajñāpāramitā-śāstra states: "There are two kinds of the stage of dry wisdom: first, that of the śrāvakas; second, that of the bodhisattvas. Śrāvakas, solely for the sake of nirvāṇa, zealously persevere in upholding the precepts and so on, or practice the samādhi of contemplating the Buddha, contemplation of impurity, and so on; though they have wisdom, they do not attain the water of dhyāna-meditation, hence it is called the stage of dry wisdom. For a bodhisattva, it is from the initial generation of the thought [of awakening] up until not yet attaining compliant patience." The stage of nature: for a śrāvaka, it extends from heat to the highest mundane state; for a bodhisattva, it is attaining compliant patience, being attached to dharmatā and not generating false views, and attaining the water of dhyāna-meditation. The stage of the eight persons [of patient endurance]: it consists of the sixteen moments of mind from the patience of the dharma of suffering up to the comparative patience of the path; for a bodhisattva, it is entering the rank of bodhisattva with the forbearance of the non-arising of phenomena (anutpattika-dharma-kṣānti). The stage of vision: for a śrāvaka, it is initially attaining the fruit of a srotāpanna; for a bodhisattva, it is the irreversible stage (avaivartika-bhūmi). The stage of attenuation: it refers to sakṛdāgāmin individuals, because nine categories of suffering in the desire realm are severed; for a bodhisattva, it is surpassing the irreversible stage up until not yet becoming a buddha, wherein all afflictions are severed and residual habit-energies are also attenuated. The stage of freedom from desire: one who has abandoned craving and so forth in the desire realm is named an anāgāmin; for a bodhisattva, having abandoned the causal conditions of desire, he attains the five supernormal knowledges. The stage of what had to be done is done: śrāvaka individuals attain the knowledge of exhaustion and non-arising, being unattached arhats; for a bodhisattva, he fulfills the stage of the Buddha. The stage of pratyekabuddha: in previous lives he planted the causal conditions for the pratyekabuddha path, and in this life encounters slight causal conditions, and also contemplates profound conditioned co-arising; hence he is named a pratyekabuddha. The stage of bodhisattva: from the initial Joyous Stage up to the Cloud of Dharma Stage, all are called bodhisattvas. Here, distinctive names are borrowed to designate the shared [teaching]. The stage of the Buddha: sarvākārajñatā and other dharmas. All bodhisattvas are endowed with contemplation within their own stage, and endowed with practices in the stages of transforming others; because they are endowed with both matters, it is called the stage of the Buddha. If it is the distinctive teaching, then from the first stage up to the Cloud of Dharma, one cultivates alone and does not share it with śrāvakas and pratyekabuddhas. In accordance with this, they are upāsakas of the distinctive teaching. As for the perfect teaching, and so forth. "Dedication endowed with the five-part Dharma-body": the distinctive joins with the emptiness of the shared. Because the first stage of the distinctive joins with the shared teaching, causing [practitioners] not to stagnate in the emptiness of forms as identical with emptiness within the realms, but to turn their minds toward the distinctive, severing ignorance outside the realms and fulfilling the five-part Dharma-body, it praises dedication. "Endowed with" means that in the biased truth of the shared teaching, the five parts and so on are not complete; when the correct contemplation of the Middle Way in the distinctive and perfect [teachings] is achieved, the five parts are only then termed endowed. As for the five-part Dharma-body, they are: first, the precept body; second, the samādhi body; third, the wisdom body; fourth, the liberation body; and fifth, the body of knowledge and vision of liberation.