大方廣圓覺修多羅了義經略疏 2.237

2.237

二、證位階差。文中二：一明依位漸證、二明忘心頓證。初中四：一信位、二賢位、三聖位、四果位。此四即《論》中逆次約息，除生、住、異、滅四相麁細，寄顯反流四位，以明始覺分齊也。然心性離念，本無生滅。良由無明迷自真體，鼓動起念，能令心體生、住、異、滅，從細至麁微著不同，先後際異。先際最微名為生相，中間二三名住異相，後際最麁名為滅相。今因本覺不思議熏力，起厭求心。又因真如所流聞熏教法，熏於本覺，益性解力，損無明能，漸向心源。始息滅相，終息生相，朗然大悟，覺了心源本無所動、今無始靜，平等平等，無別始覺之異。大意如此，今以《論》意釋之。

2. The gradations of stages of realization. In the text there are two parts: 1. explaining gradual realization according to stages; 2. explaining sudden realization through forgetting the mind. Under the first there are four: 1. faith stages; 2. worthy stages; 3. noble stages; 4. fruition stage. These four correspond to the reverse order in the *Treatise* of bringing to rest and eliminating the coarse and subtle aspects of the four marks of arising, abiding, changing, and ceasing, provisionally revealing the four stages of reversing the flow to clarify the scope of initial enlightenment. However, the nature of mind is free from thought, originally without arising and ceasing. Yet because avidyā deludes one's own true substance and stirs up thoughts, it causes the substance of mind to arise, abide, change, and cease, differing from subtle to coarse, faint to pronounced, and varying in their temporal boundaries. The earliest boundary is the most subtle, called the mark of arising; the intermediate two and three are called the marks of abiding and changing; the latest boundary is the coarsest, called the mark of ceasing. Now, due to the inconceivable perfuming power of original enlightenment, a mind of revulsion and seeking arises. Furthermore, due to the hearing and perfuming of the teachings flowing from tathatā, which perfume original enlightenment, the power of natural understanding is enhanced, the potency of avidyā is reduced, and one gradually advances toward the source of the mind. Beginning with bringing the mark of ceasing to rest, one finally brings the mark of arising to rest, brilliantly attaining great awakening, realizing that the source of the mind was originally never stirred and is now without any beginning of stillness: completely equal, without any distinction of a separate initial enlightenment. Such is the general idea; now it will be explained according to the meaning of the *Treatise*.