大方廣佛華嚴經隨疏演義鈔 82.50

82.50

疏「是以智論」下，引證，成前通大之義。天台引此立於通教，通大通小、通淺通深。今先列名、後當釋義。初列名者，一乾慧地、二性地、三八人地、四見地、五薄地、六離欲地、七已辦地、八辟支佛地、九菩薩地、十佛性地。《大品》云「菩薩從初乾慧地至菩薩地，皆學而不取證；佛地亦學亦證。」故云通三乘法也。二解釋者，乾慧地者，三乘初心通名乾慧，即是大乘三賢之位。小乘即是五停心等，謂一五停心觀、二別相念觀、三總相念觀。總觀無生四真諦理，故名乾慧。意云：未得定水故。二性地者，若用總相念，成三十七品。初發有漏善，入煖法、頂法、忍法、世第一法，皆名性地，成內凡故。三八人地，謂信行法行二人，體解見道假，以發真斷見惑，在無間道即八人地。四見地，即是三乘同見第一義諦之理，同斷八十八使盡也。五薄地者，發六無礙，斷欲界六品惑，證第六解脫，欲界煩惱薄故。六離欲地，謂斷欲界五順下分結盡，離欲界煩惱也。釋曰：五順下分結者，一身見、二戒取、三疑、四欲貪、五嗔恚故。《俱舍》頌云「由二不超欲」，即四五也。「由三復還下」，即上三也。七已辦地者，即發真無漏，斷五順上分結，八十八品修惑盡斷，三界事究竟，故言已辦。釋曰：五順上分結者，一色愛、二無色愛、三上二界掉舉、四二界慢、五二界無明也。貪過重故，二界別明；餘三過微，二界合說。有此五結，不超上界，名順上分結。八辟支佛地者，緣覺功德力大故，能侵餘習氣故。九菩薩地，從空入假，道觀雙流，深觀二諦，斷習氣色心等無明，得界外法界道種智，遊戲神通，學佛十力等故。十佛地者，大功德力資於智慧，一念相應慧觀真諦究竟，習氣究竟盡也。故《智論》云「聲聞智慧力弱，如小火燒木，雖然，猶有炭在。緣覺智力強，如大火燒木。木然炭盡，餘有灰在。諸佛智力，大如劫火，炭灰俱盡。亦如兔馬等喻。」菩薩佛地名異二乘，何得言通？答：名字雖異，同是無學應供，得二涅槃共歸灰斷，證果是一，名義不殊，是名同義，究竟俱同也。廣如天台四教。

The Commentary states: "Therefore the Upadeśa..." below, quoting as proof to establish the earlier meaning of pervading the Mahāyāna. Tiantai cited this to establish the shared teaching (tongjiao), which pervades the Mahāyāna and the Hīnayāna, and pervades the shallow and the deep. Now, the names are first listed, and afterwards the meanings will be explained.
First, listing the names: 1. the stage of dry wisdom; 2. the stage of nature; 3. the stage of the eight persons; 4. the stage of seeing; 5. the stage of attenuation; 6. the stage of freedom from desire; 7. the stage of having completed [the task]; 8. the stage of the pratyekabuddha; 9. the stage of the bodhisattva; 10. the stage of the Buddha nature. The Pañcaviṃśatisāhasrikā states: "From the initial stage of dry wisdom up to the bodhisattva stage, the bodhisattva studies all of them without realizing [their fruits]; at the Buddha stage, one both studies and realizes them." Thus it is said to pervade the teaching of the triyāna.
Second, explaining the meanings: As for the stage of dry wisdom, the initial minds of the triyāna are collectively named 'dry wisdom'; this is the position of the three worthies in the Mahāyāna. In the Hīnayāna, it is the fivefold mind-stilling [meditations] and so forth—meaning 1. the contemplation of the fivefold mind-stilling, 2. the contemplation of mindfulness of specific characteristics, and 3. the contemplation of mindfulness of general characteristics. Because one generally contemplates the principle of the unarisen four noble truths, it is called dry wisdom. The meaning is: because one has not yet obtained the water of samādhi.
Second, the stage of nature: If one employs mindfulness of general characteristics, one accomplishes the thirty-seven factors [of awakening]. When one first arouses mundane good and enters the heat factor, summit factor, patience factor, and supreme mundane factor, all are called the stage of nature, because they constitute the internal ordinary person.
Third, the stage of the eight persons: This refers to the two persons who follow faith and follow the Dharma. When they experientially understand that the path of seeing is provisional, and thereby arouse the true and sever the afflictions of seeing, in the uninterrupted path (ānantarya-mārga) this is the stage of the eight persons.
Fourth, the stage of seeing: This is where the triyāna together see the principle of the truth of ultimate meaning, and together sever the eighty-eight proclivities completely.
Fifth, the stage of attenuation: One arouses the six unimpeded states, severs the six grades of afflictions of the desire realm, and realizes the sixth liberation; because the afflictions of the desire realm are attenuated.
Sixth, the stage of freedom from desire: This refers to completely severing the five lower-binding fetters of the desire realm, freeing oneself from the afflictions of the desire realm.
Explanation: The five lower-binding fetters are: 1. personality view (satkāyadṛṣṭi), 2. attachment to rules and vows (śīlavrataparāmarśa), 3. doubt (vicikitsā), 4. sensual craving (kāmacchanda), and 5. ill will (vyāpāda). The Kośa verse states: "Due to two, one does not transcend desire"—that is, the fourth and fifth. "Due to three, one returns again below"—that is, the upper three.
Seventh, the stage of having completed [the task]: That is, arousing the true uncontaminated [wisdom], severing the five higher-binding fetters, completely severing the eighty-eight grades of afflictions of cultivation, and bringing the affairs of the three realms to completion; hence it is called 'having completed.'
Explanation: The five higher-binding fetters are: 1. desire for the form realm, 2. desire for the formless realm, 3. agitation of the upper two realms, 4. pride of the two realms, and 5. ignorance of the two realms. Because craving is an especially grave error, the two realms are explained separately; the remaining three errors are slight, so the two realms are explained together. Possessing these five fetters, one does not transcend the upper realms; hence they are named 'higher-binding fetters.'
Eighth, the stage of the pratyekabuddha: Because the power of the pratyekabuddha's merit is great, they are able to cut into residual habit-energies (vāsanā).
Ninth, the stage of the bodhisattva: Entering the provisional from emptiness, path and contemplation flowing side by side, deeply contemplating the two truths, severing ignorance regarding habit-energies, form, mind, and so forth, obtaining the knowledge of the aspects of the path (mārgākārajñatā) of the dharmadhātu beyond the realms, sporting with supernormal knowledges, and studying the ten powers of the Buddha, and so on.
Tenth, the stage of the Buddha: The power of great merit assists wisdom; in a single thought-moment of concordant wisdom, one contemplates the true reality to completion, and habit-energies are completely extinguished.
Thus the Upadeśa states: "The wisdom-power of the śrāvaka is weak, like a small fire burning wood; although it burns, charcoal still remains. The wisdom-power of the pratyekabuddha is strong, like a great fire burning wood; the wood burns and the charcoal is consumed, but ashes still remain. The wisdom-power of the Buddhas is as great as the kalpa-fire; charcoal and ashes are both consumed. It is also like the analogies of the rabbit, horse, and so forth."
[Objection:] The names of the bodhisattva and Buddha stages are different from those of the two vehicles; how can it be said to be shared?
Answer: Although the names are different, they are alike in being non-learners (aśaikṣa) and worthy of offerings (arhat), obtaining the two nirvāṇas and returning together to the extinction of ashes; the fruit realized is one, and the meaning of the name is not different. This is called 'identical meaning'; in the ultimate, all are identical. It is broadly as in Tiantai's four teachings.