金剛三昧經論 3.21

3.21

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.