妙法蓮華經文句 4.75

4.75

今且從略說，以四一消文，先釋理一，復為四意：一、約四位，二、約四智，三、約四門，四、約觀心。一、約四位者，諦境不可知見，約於智眼乃能知見；二智四眼不能知見，唯一切種智佛眼則能知見。經云「為令眾生開佛知見」，不論佛果自知自見，若偏語佛果即失眾生，若語眾生則無佛知見，故不可偏取。三教行人雖是眾生，未有佛眼、佛智故，不能知見實相；圓教四位亦是眾生，又分得佛眼、佛智，則眾生義成，知見義亦成，故寄此四位以釋理一，如瑞相中天雨四花，表萬善同歸得入四位，乘四位華以趣佛果，故約位顯理也。開者，即是十住初破無明，開如來藏見實相理。何者？性德之理而為通別兩惑之所染著，難可了知，初心能圓信、圓受、圓伏，而未能斷，不名為開；內加觀行，外藉法雨助，破通別惑藏，顯出真修性，知見朗然開發，如日出闇滅眼目有用，故名為開。緣修破惑故名「使得清淨」。《仁王》云：「入理般若名為住」，住於十住小白花位也。示者，惑障既除知見體顯，體備萬德，法界眾德顯示分明，故名為示，即是十行大白位也。悟者，障除體顯法界行明，事理融通更無二趣，攝大乘師云：「如理智、如量智。」今理量不二故名為悟，即十迴向小赤位也。入者，事理既融自在無礙，自在流注任運，從阿到茶入薩婆若海，如攝大乘師云：「如理、如量通達自在。」如量知見能持眾德，如理知見能遮諸惑，即是十地大赤位也。然圓道妙位一位之中，即具四十一地功德，秖開即具示悟入等，更非異心，但如理知見，無有分別淺深之相；欲顯如量知見故，分別四位耳。發心、畢竟二不別，如是二心前心難，既云難易，即知初心與畢竟心，應有明晦淺深之別，猶如月體初後俱圓而有朔望之殊，四位知見皆明照實相而說開入之異耳（云云）。

Now, following the brief exposition for the time being, we use the four onenesses to parse the text. First, in interpreting the oneness of principle, there are again four perspectives: first, in terms of the four stages; second, in terms of the four wisdoms; third, in terms of the four gates; fourth, in terms of contemplation of mind. First, in terms of the four stages: the realm of truth cannot be known or seen [by ordinary faculties]; it can be known and seen only in terms of the wisdom-eye. The two wisdoms and four eyes cannot know or see it; only the all-seed wisdom and the Buddha-eye can know and see it. The sūtra says: “In order to cause sentient beings to open the Buddha's knowledge and vision.” It does not speak of the Buddha-result knowing and seeing by itself. If one spoke exclusively of the Buddha-result, one would omit sentient beings; if one spoke of sentient beings, there would be no Buddha knowledge and vision. Therefore, one must not take only one side. Although practitioners of the three teachings are sentient beings, because they do not yet possess the Buddha-eye and Buddha-wisdom, they cannot know and see true reality. Those in the four stages of the perfect teaching are also sentient beings, yet they have partially attained the Buddha-eye and Buddha-wisdom; thus the meaning of sentient beings is fulfilled, and the meaning of knowledge and vision is also fulfilled. Therefore, we draw upon these four stages to interpret the oneness of principle. Just as in the auspicious signs the heavens rained down four kinds of flowers, signifying that the myriad goods converge together to enter the four stages, and one mounts the flowers of the four stages to advance toward the Buddha-result; hence we reveal the principle in terms of stages. 'Opening' means that at the first of the ten abodes, one initial breaks through ignorance, opens the tathāgatagarbha, and sees the principle of true reality. How so? The principle of innate virtue is defiled and attached to by the two delusions, shared and distinct, making it difficult to comprehend. The initial mind can cultivate perfect faith, perfect reception, and perfect suppression, but cannot yet sever them, so this is not called 'opening.' When contemplative practice is added internally and aided externally by the Dharma-rain, it breaks through the treasury of shared and distinct delusions, revealing the nature of true cultivation; knowledge and vision are brightly opened, like the sun rising so darkness is extinguished and the eyes are functional; hence it is called 'opening.' Severing delusions through conditioned cultivation is therefore called 'causing them to attain purity.' The Renwang says: 'Prajñā that enters into principle is called abode,' abiding in the stage of the small white flower of the ten abodes. 'Demonstrating' means that once the barrier of delusion is removed, the substance of knowledge and vision is revealed; the substance is equipped with the myriad virtues, and all virtues of the dharma realm are shown distinctly; hence it is called 'demonstrating,' which is the stage of the great white [flower] of the ten practices. 'Awakening to' means that with barriers removed and substance revealed, practices of the dharma realm are clarified, and phenomenon and principle fuse together with no second destination. The masters of the Mahāyānasaṃgraha speak of 'wisdom according with principle and wisdom according with quantity.' Now, because principle and quantity are non-dual, it is called 'awakening to,' which is the stage of the small red [flower] of the ten dedications. 'Entering' means that once phenomenon and principle are fused, there is freedom without obstruction, flowing freely and effortlessly from 'A' to 'Ṭha,' entering the ocean of sarvajña; as the masters of the Mahāyānasaṃgraha say: 'Thoroughly penetrating both according with principle and according with quantity with complete freedom.' Knowledge and vision according with quantity can uphold myriad virtues; knowledge and vision according with principle can obstruct all delusions; this is the stage of the great red [flower] of the ten grounds. However, in the wondrous stages of the perfect path, a single stage contains the merits and virtues of all forty-one grounds; just opening immediately contains demonstrating, awakening to, entering, and so on; they are not different minds at all, but simply knowledge and vision according with principle, lacking marks of shallow or deep discrimination. It is only because of wishing to reveal knowledge and vision according with quantity that the four stages are differentiated. The initial aspiration and ultimate [realization] are not two; yet between these two minds, the former mind is difficult. Since they are spoken of as difficult and easy, one knows that between the initial mind and the ultimate mind, there must be distinctions of brightness and dimness, shallow and deep, just as the substance of the moon is equally round at the beginning and the end, yet has the difference between new moon and full moon. The knowledge and vision of the four stages all brightly illuminate true reality, yet we speak of the differences of opening and entering (and so on).