法華玄義釋籤 10.38

10.38

「十信位」者，又為五：初牒五品為十信因，次正明十法橫竪對十信，三「普賢」下引證，四「入此」下功能，五「此位」下指廣所明。初文者，然此中先重牒前五品之初，聞圓起信能習十法，成於圓行，入隨喜品；品品漸進入十信位，名為圓位。次「以善」下正明十法，既由十乘入於十信，故今文義理須具對橫竪二意，故先竪對，次引《纓珞》十信有百以對橫文，故知十信與十乘義義同名異，須善會通令不失旨。今比望豎出其橫相，一一信中言「善修」者，由緣實相行於五悔，策勤精進，至第五品得入十信，名為善修。由善修故相似解起，是故十法在相似位，轉名信心，乃至願心亦復如是。何者？不思議境以信為本，慈悲弘誓藉念力持，心安止觀功由精進，破於三惑妙慧方遍，於通無塞由決定力，元修道品為求不退，正助無闕迴因向果，不濫次位方能護法，內外不動由善防非，於法無愛由大願力，故得至此名為信心乃至願心。十法既許初心具修，當知信信皆具十法，是則十信有百明矣。三引二經證，可見。四功能中二：先正敘功能，次引《仁王》。證云「十善菩薩發大心」者，亦有人云：六根清淨名為頓義，十善菩薩此是漸義。今文所引十善菩薩以證六根，豈應引漸而證於頓？故知二文俱頓明矣。但《仁王經》語其初後，《法華經》意論其中間，人不見之徒生異見。五指廣教，中二：先總舉，次「華嚴」下引眾多文。初云「華嚴法慧」等者，彼經不列十信之名，唯於住前觀十梵行，自古講者判為十信，故今引之以為信位。十梵行空，具如《止觀》第七記。「譬如入海先見平相」者，《大論》六十六云：「聞深般若乃至正憶念，當知是人不久授記。如欲見海，發心欲趣，不見樹相山林等相，當知是人雖不見海，知海不遠。何以故？大海處平無樹等相故。」菩薩受持般若正憶念等，雖未佛前聞劫數記，自知近於菩提不久。樹山等者，生死也。又如春樹陳葉若落，當知是時新葉不久；聞深般若，觀行成就亦復如是。「仁王、普賢觀如前引」者，《仁王》偈云：「十善菩薩發大心，長別三界苦輪海。」次文即云「習種銅輪二天下」，故知十善是鐵輪位。《普賢觀》云「十境界」等，又云「三昧力故六根漸淨」，具如經說。六根淨已，為諸如來摩頭授記，授記即是入初住也。故知六根即是住前十信位也。引今經意者，既云安樂之行，安樂名涅槃，即指初住已上。前通望位，雖以五品為行；今此望證為行，故知明行必在住前。行處則通，通於五品十信，近名有通有別，如疏釋云「約遠而論近，即離十惱亂，約近而論近，即指在空間處修攝其心，約非遠非近而論近，即指不動不退等一十八空。」菩薩應須觀察如是三法，故俱名近。是則所近之法有親有疎，故云「通別」。通疎、別深故也。引《涅槃》意亦與安樂義同。《大論》意者，即涅槃為所觀所證，故知行道亦在住前，亦是如來之行。

Regarding 'the stage of the ten faiths,' there are again five sections: first, restating the five stages as the cause for the ten faiths; second, properly explaining the horizontal and vertical correlation of the ten dharmas with the ten faiths; third, from 'Samantabhadra' on, citing textual attestations; fourth, from 'entering this' on, the functional capacities; fifth, from 'this stage' on, pointing to the extensive teachings. As for the first section, here it first repeats the beginning of the previous five stages: hearing the perfect [teaching] gives rise to faith, and being able to practice the ten dharmas completes perfect practice, entering the stage of rejoicing; gradually advancing stage by stage, one enters the stage of the ten faiths, which is termed the 'perfect stage.' Next, from 'by skillfully' on, it properly explains the ten dharmas. Since one enters the ten faiths by means of the ten vehicles, the doctrinal meaning of the present text must possess both the horizontal and vertical aspects. Hence, it first makes the vertical correlation, and next cites the Yingluo [jing]'s 'ten faiths have a hundred' to correlate horizontally. Therefore, one knows that the meanings of the ten faiths and the ten vehicles are identical in principle though different in name; one must skillfully synthesize them so as not to lose the intent. Now, by comparing with the vertical, its horizontal characteristics are set forth. When it says 'skillfully cultivate' within each and every faith: because one focuses on the true aspect, practices the five repentances, and exerts diligent vigor, upon reaching the fifth stage one is able to enter the ten faiths, which is called 'skillfully cultivate.' Because of skillful cultivation, the resemblance understanding arises; hence, the ten dharmas in the resemblance stage are redesignated as the mind of faith, and so on up to the mind of vows. Why is this? The inconceivable object takes faith as its basis; the great vow of loving-kindness and compassion relies on the power of mindfulness for support; resting the mind in calamativeness and discernment derives its efficacy from vigor; destroying the three delusions allows wondrous wisdom to become pervasive; being unobstructed in the passageways and blockages is due to the power of determination; originally cultivating the limbs of the Path is to seek non-retrogression; having no deficiency in primary and auxiliary [practices] dedicates the cause toward the fruit; not confusing the order of stages allows one to protect the Dharma; remaining unshaken inwardly and outwardly is due to skillfully guarding against error; and having no attachment to dharmas is due to the power of great vows. Thus, being able to reach this is called the mind of faith, up to the mind of vows. Since the ten dharmas are permitted to be completely cultivated at the initial mind, you should know that each and every faith is endowed with the ten dharmas; thus, it is clear that the ten faiths comprise one hundred. Third, citing the two sūtras as proof can be seen [in the text]. Fourth, under functional capacities, there are two: first, directly describing the functional capacities; next, citing the Renwang [jing]. As for the proof stating 'the bodhisattva of the ten goods brings forth the great mind,' some also say: the purification of the six sense faculties is a sudden meaning, whereas the bodhisattva of the ten goods is a gradual meaning. Now, the text cites the bodhisattva of the ten goods to verify the six faculties; how could it cite the gradual to verify the sudden? Thus, it is clear that both texts are sudden. However, the Renwang jing speaks of their beginning and end, while the intent of the Lotus Sūtra discusses their intermediate [state]; because people do not see this, they produce divergent views in vain. Fifth, pointing to the extensive teachings, in which there are two parts: first, a general mention; next, from 'Avataṃsaka' on, citing numerous passages. When it first mentions 'the Avataṃsaka's Dharmamati,' and so forth: that sūtra does not list the names of the ten faiths, but only contemplates the ten pure conducts before the [ten] abodes; Lecturers since ancient times classified this as the ten faiths, so it is now cited as the stages of faith. The emptiness of the ten pure conducts is fully as recorded in the seventh [fascicle] of the Zhiguan. Regarding 'just as when entering the sea, one first sees the flat aspect': the Da zhidu lun, fascicle sixty-six, states, 'If one hears the deep prajñā up to right mindfulness, one should know that this person will receive prediction before long. Just as when wishing to see the sea, one sets out desiring to go, and does not see the signs of trees, mountains, and forests, one should know that although this person does not yet see the sea, he knows the sea is not far away. Why? Because the place of the great sea is flat, devoid of signs of trees and the like.' When a bodhisattva upholds prajñā with right mindfulness, although he has not yet heard the prediction of kalpas before the Buddha, he knows on his own that he is not far from bodhi. The trees and mountains are saṃsāra. Furthermore, just as when the old leaves fall from spring trees, one should know that the new leaves are not far away; when one hears the deep prajñā and the practice of contemplation is perfected, it is also like this. Regarding 'The Renwang and Puxian guan [jing] are as cited above': the Renwang verse says, 'The bodhisattva of the ten goods brings forth the great mind, / Departing forever from the sea of the wheel of suffering in the three realms.' The subsequent text immediately says, 'The lineage of practice, the copper wheel, [rules] two continents,' so we know that the ten goods are the stage of the iron wheel. The Puxian guan [jing] speaks of 'ten realms,' and so forth, and also says, 'By the power of samādhi, the six faculties are gradually purified,' fully as spoken in the sūtra. After the six faculties are purified, the Tathāgatas stroke their heads and bestow predictions; receiving the prediction is entering the first abode. Thus, we know that the six faculties are the ten faiths before the abodes. Regarding the intent of citing the present sūtra: since it speaks of the 'practice of ease and bliss,' ease and bliss is named nirvāṇa, directly pointing to the first abode and above. Previously, looking broadly at stages, the five stages were taken as practice; now, looking toward realization as practice, we know that explaining practice must precede the abodes. The place of practice is general, extending to the five stages and ten faiths. 'Near' has general and specific senses: as the commentary explains, 'Discussing near in terms of far means leaving the ten turbidities; discussing near in terms of near points to cultivating and collecting one's mind in an empty and quiet place; discussing near in terms of neither far nor near points to the eighteen emptinesses, such as unmoving and non-retrogressing.' A bodhisattva must observe these three dharmas, so they are all called 'near.' Thus, the dharmas approached have intimacy and remoteness; hence it says 'general and specific.' General is remote, while specific is profound. The intent of citing the Nirvāṇa [Sūtra] also shares the same meaning with ease and bliss. The intent of the Da zhidu lun is that nirvāṇa is what is contemplated and realized; thus, we know that practicing the Path is also before the abodes, and is also the practice of the Tathāgata.