妙法蓮華經文句 10.14

10.14

就偈後長行為二：一、現在四信，二、滅後五品。云何四信？略解三人、廣說二人、觀成一人、信通四人，故言四信也。四信者，一、一念信解未能演說，二、略解言趣，三、廣為他說，四、深信觀成。初、一念信解，有長行、偈頌。長行有三：一、舉示其人，二、明功德，三、位行不退。今釋一念信解者，謂隨所聞處豁爾開明，隨語而入無有罣礙，信一切法皆是佛法，又信佛法不隔一切法，不得佛法不得一切法，而見一切法亦見佛法，即一而三、即三而一，亦是行於非道通達佛道、行於佛道通達一切道，不得佛道一切道，而通達佛道一切道，無所有而有，而有無所有，非所有非無所有，如門前路通達一切東西南北𢄶無壅礙，眼耳鼻舌身意，凡有所對悉亦如是。無疑曰信，明了曰解，是為一念信解心也。若坐思惟，隨所思惟豁然開悟，通達三諦亦復如是，如是信解名鐵輪位。又一解，未是具足鐵輪，乃是十信之初心，其人未得六根清淨，故非鐵輪正位也。次格量者，先、總論無量；次、格量多少，為二，初舉五度為格量本，般若即是今之正慧，故言「除般若」也。

Regarding the prose after the verse, there are two parts: first, the four faiths in the present; second, the five grades after extinction. What are the four faiths? Brief understanding for three persons, extensive preaching for two persons, accomplishment of contemplation for one person, and faith pervading all four persons; hence they are called the four faiths. The four faiths are: first, producing faith and understanding in a single thought-moment without yet being able to expound it; second, briefly understanding the purport of the words; third, extensively preaching for others; fourth, deep faith with the accomplishment of contemplation. First, 'faith and understanding in a single thought-moment' consists of prose and verse. The prose has three parts: first, identifying the person; second, clarifying the merit; third, non-retrogression in stage and practice. Now, to explain 'faith and understanding in a single thought-moment': it means that wherever one hears, one suddenly opens up into clarity, entering in accordance with the words without any hindrance, believing that all dharmas are the Buddha-dharma, and believing that the Buddha-dharma is not separate from all dharmas; not attaining the Buddha-dharma and not attaining all dharmas, yet seeing all dharmas and also seeing the Buddha-dharma; three being identical to one, and one being identical to three; also practicing in what is not the Way and penetrating the Buddha Way, and practicing in the Buddha Way and penetrating all ways; not attaining the Buddha Way or all ways, yet penetrating the Buddha Way and all ways; having nothing yet having, and having yet having nothing; neither having nor not having; just as the road before the gate penetrates everywhere to the east, west, south, and north, without any obstruction, and whenever eye, ear, nose, tongue, body, and mind confront anything, it is entirely like this. The absence of doubt is called 'faith'; clear comprehension is called 'understanding'; this is the mind of faith and understanding in a single thought-moment. If one sits in contemplation, wherever one contemplates one suddenly awakens, penetrating the three truths in like manner. Such faith and understanding is called the stage of the iron wheel. Another explanation is that this is not yet the full iron wheel, but the initial mind of the ten faiths; because that person has not yet attained purification of the six sense faculties, it is not the standard stage of the iron wheel. Next, regarding the assessment: first, it generally discusses immeasurability; next, it assesses quantity in two parts: first, it adduces the five pāramitās as the basis for assessment; prajñā is precisely the present correct wisdom, hence it says 'excluding prajñā'.