金剛三昧經論 3.21

3.21

論曰：此下大分第四明菩薩位從本利出。於中有二：先問、次答。答中有三：一者舉數總標、二者別解、三者總明。此即總標。五等位者，等之言階。從闡提心者，未發無上菩提心前皆名闡提，以無大乘決定信故。然一闡提略有二種：一者發大願一闡提，謂常不入涅槃者故。二者無大信一闡提，此亦有二：一者別一闡提，謂起大邪見斷善根者故；二者通一闡提，謂未發大心無大信者，乃至二乘四果皆入此闡提位。今此文中約此最後，故言從一闡提心乃至如來有五等位，未入十信者皆名闡提故。此中先明五位分齊。第一信位，在十信行，雖未不退，發大心故。《本業經》名信相菩薩。第二思位，在三十心，思量諸法唯識道理，齊未真證無分別修故。第三修位者，在十地行，得真證修對治十障故。第四行位者，在等覺行，因行已滿，未至果地故。第五捨位者，在妙覺地，不取寂滅，大悲普化故。所以建立五等位者，謂顯退不退位差別故，證不證位差別故，等未等位差別故，因滿位差別故，果圓位差別故，如其次第立五等位也。大意如是，次釋其文。

The Commentary says: From this point down is the fourth major division, explaining that the stages of a bodhisattva emerge from original benefit. Within this there are two parts: first the question, then the reply. In the reply there are three parts: first, citing the number in general designation; second, explaining them separately; third, clarifying them generally. This is the general designation. As for the "five equal stages," "equal" (deng) means steps or grades. As for "from the icchantika mind," before giving rise to the mind of unsurpassed bodhi, all are called icchantika, because they lack resolute faith in the Mahāyāna. However, there are roughly two kinds of icchantika: first, the icchantika of making great vows, meaning those who perpetually do not enter nirvāṇa; second, the icchantika of lacking great faith. This also has two kinds: first, the specific icchantika, meaning those who generate great wrong views and sever the roots of goodness; second, the general icchantika, meaning those who have not yet generated the great mind and lack great faith, up to the two vehicles' four fruitions, who all enter this icchantika stage. Now in this text, it is according to this latter sense; therefore it says that from the icchantika mind up to the tathāgata there are five equal stages, because those who have not yet entered the ten faiths are all called icchantika. Here the demarcations of the five stages are first explained: The first is the stage of faith, situated in the practices of the ten faiths; although not yet non-retrogressing, because they have generated the great mind, the Benye jing calls them "bodhisattvas of the mark of faith." The second is the stage of reflection, situated in the thirty minds, contemplating the principle of mere-consciousness of all dharmas, up to non-conceptual cultivation that has not yet truly realized it. The third is the stage of cultivation, situated in the practices of the ten grounds, obtaining true realization and cultivation to counter the ten obstacles. The fourth is the stage of practice, situated in the practice of equal awakening; causal practice is already fulfilled, but one has not yet reached the stage of fruition. The fifth is the stage of relinquishment, situated in the ground of wondrous awakening; not grasping quiescent cessation, they universally transform through great compassion. As for why the five equal stages are established: to reveal the distinction between retrogressing and non-retrogressing stages, the distinction between realized and non-realized stages, the distinction between equal and not yet equal stages, the distinction of the stage of full cause, and the distinction of the stage of complete fruition. In this order, the five equal stages are established. Such is the general import; next we explain the text.