妙法蓮華經文句 4.75

4.75

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).