法華玄論 8.5

8.5

釋論文已具足。次論位。但一無生中道正觀，約明昧不同開為四位：初地至三地名信無生，四地至六地名順無生，七地至九地謂真無生，十地至佛地謂寂滅無生，即喻四轉輪王也。又地前亦具四位：外凡十信信無生，次十住謂解無生，十行因無生起行，十迴向明解行具足順無生流。後四名似輪，前四名真輪。似中內外凡，真中竝不竝，如一乘中釋。

The explanation of the treatise's text is now complete. Next we discuss the stages. With respect to the single correct contemplation of the middle way of non-arising, according to differences in clarity and obscurity, it is divided into four stages: from the first bhūmi to the third bhūmi is called faith in non-arising; from the fourth bhūmi to the sixth bhūmi is called compliance with non-arising; from the seventh bhūmi to the ninth bhūmi is called real non-arising; from the tenth bhūmi to the Buddha stage is called quiet extinction non-arising—which are analogized to the four wheel-turning kings. Furthermore, prior to the bhūmis there are also four stages: the ten faiths of external ordinary persons have faith in non-arising; next, the ten abidings mean understanding non-arising; the ten practices give rise to practice based on non-arising; the ten dedications elucidate that understanding and practice are fully complete, complying with the flow of non-arising. The latter four are called the semblance wheel, and the former four are called the true wheel. Within the semblance, there are internal and external ordinary persons; within the true, there are the concurrent and non-concurrent, as explained in [the section on] the one vehicle.