菩薩戒義疏 1.11

1.11

圓教明位。別教五十二位，次第修行。圓教圓修，一心具萬行，異於次第行也。外凡五品位，一切隨喜心。若人宿植深厚，或值善知識，或從經卷圓聞妙理，一法一切法，一切法一法，非一非一切，不可思議，起圓信解，信一心中具十法界，如一微塵有大千經卷，欲開此心而修圓行。圓行者，一行一切行，略言為十：謂識一念平等具足，不可思議；傷己惛沈，慈及一切；又知此心常寂常照；用寂照心破一切法即空、即假、即中；又識一心諸心若通若塞；能於此心具足道品，向菩提路；又解此心正助之法；識己心及凡聖心；又安心不動不墮不退不散；雖識一心無量功德，不生染著，十心成就。其心念念悉與諸波羅蜜相應也。二、讀誦者，圓信始生，善須將養，涉事紛動，令道牙破，唯得內修理觀，外則讀誦大乘，聞有助觀之力，內外相藉，圓信轉明，十心堅固，如日光照見種種色也。三、說法者，內觀轉強，外資又著，圓解在懷，弘誓熏動，更加說法，如實衍布，但以大乘法答，設以方便，終令悟大，隨說法淨，則智慧淨。說法開導，是前人得道全因緣，化功歸己，十心三倍轉明也。四、兼行六度，上來前熟觀心，未遑涉事，今正觀稍明，即傍兼利物，能以少施與虛空等，使一切法趣檀，檀為法界，事相雖少，運懷甚大，理觀為正，事行為傍，故言兼行，事福資理，十心彌盛也。五、正行六度。圓觀稍熟，事理欲融，事不妨理，理不隔事，具行六度權實二智，究了通達，治生產業，皆與實相不相違背，具足解釋佛之知見，而於正觀如火益薪，力用光猛也。第一、內凡十信。圓聞圓信，修於圓行，善巧增益，五倍深明，因此圓行，得入圓位。善修平等法界，即入信心；善修慈愍，即入念心；善修寂照，即入進心；善修破法，即入慧心；善修通塞，即入定心；善修道品，即入不退心；善修正助，即入迴向心；善修凡聖，即入護心；善修不動，即入戒心；善修無著，即入願心。是名圓教鐵輪十信位，圓教似解六根清淨也。第二、聖位前明十住真中智也。初發心住發時，三種心發：一、緣因善心發，二、了因慧心發，三、正因理心發。即是境、智、行妙三種開發。緣因心發，即是住不可思議解脫首楞嚴定。了因心發，即摩訶般若畢竟空也。正因發心，即是住實相法身中道第一義諦也。《華嚴》云：初住所有功德，三世諸佛歎不能盡。初發心時便成正覺，了達諸法真實之性，所有聞法不由他悟。《淨名》云：知一切法是坐道場，亦是入不二法門。《大品》從初發心即坐道場，轉法輪度眾生，謂如佛阿字門，一切法初不生也。第三、明十行者，即是十住後實相真明不可思議，更十番智斷破十品無明，一行一切行念念進趣，流入平等法界海，諸波羅蜜任運生長，自行化他與虛空等也。第四、十迴向者，十行之後無功用道，不可思議，真明念念開發，一切法界願行事理，自然和融，迴入平等法界海，更證十番智斷，破十品無明，故名迴向也。第五、十地者，即是無漏真明，入無功用道，猶如大地，能生一切佛法，荷負法界眾生，普入三世佛地，又證十番智斷，破十品無明也。第六、等覺地者，觀達無始無明源底邊際，智滿畢竟清淨，斷最後窮源微細無明，登中道山頂，與無明父母別，是名有所斷者，名有上士也。第七、妙覺地者，究竟解脫無上佛智，故言無所斷者，名無上士。此即三德，不縱不橫，不並不別，究竟後心大涅槃也。一切大理、大誓願、大莊嚴、大智斷、大遍知、大道、大用、大權實、大利益、大無住，即是十觀。成乘圓極，竟在於佛，過茶無字可說。盧舍那名淨滿，一切皆滿也。南嶽師云：四十二字門是佛密語，何必不表四十二位？諸學人執釋論無此解，多疑不用。但論本文千卷，什師九倍略之，何必無此解？深應冥會。何者？經云：初「阿」後「茶」，中間四十二字門具諸字功德。《華嚴》云：從初一地具足諸地功德。此義即同阿字門，諸法初不生故，此豈非圓教初住？初得無生忍，過茶無字可說，豈非妙覺無上無過？〈廣乘品〉明一切法皆是摩訶演竟，即說四十二字門，豈非圓菩薩從初發心得諸法實相，具一切法，至妙覺地窮一切法底？此義與圓位甚自分明。次〈發趣品〉明別教十地，後明三乘共十地，三教階位其文現也。

Regarding the stages clarified in the perfect teaching: In the fifty-two stages of the distinctive teaching, practice is cultivated sequentially. In the perfect teaching, practice is cultivated perfectly; a single mind contains myriad practices, which differs from sequential practice. [First], the outer ordinary stages are the five grades of stages: [The first is] the mind of rejoicing in all things. If a person has planted [wholesome roots] deeply in previous lives, or meets a good spiritual friend, or hears the wondrous principle perfectly from the scriptures—[that] one dharma is all dharmas, all dharmas are one dharma, neither one nor all, inconceivable—they generate perfect faith and understanding, believing that within a single mind the ten dharma realms are contained, just as a single speck of dust contains a great chiliocosm of scriptures; wishing to open up this mind, they cultivate perfect practice. Perfect practice means that one practice is all practices; to state it briefly, there are ten [aspects]: namely, recognising that a single thought is equipollent and fully endowed, inconceivable; lamenting one's own torpor and extending compassion to all; knowing that this mind is ever quiescent and ever illuminating; using this quiescent and illuminating mind to dismantle all dharmas as identical to emptiness, identical to conventionality, and identical to the middle; recognising the various minds within a single mind, whether blocked or unobstructed; being able within this mind to possess fully the factors of the path, heading toward the road of bodhi; understanding the primary and auxiliary dharmas of this mind; recognising one's own mind and the minds of ordinary persons and sages; stabilising the mind so that it does not stir, does not fall, does not regress, and is not distracted; and, although recognising the immeasurable merits of a single mind, not producing defiled attachment—thus the ten minds are accomplished. Thought after thought, their mind accords entirely with the perfections. Second, recitation: when perfect faith has just been born, it must be nurtured well; being involved in active affairs causes perturbation, which would destroy the sprout of the path. One should solely cultivate the contemplation of principle internally and recite the Mahāyāna externally; what is heard has the power to aid contemplation. When inner and outer rely on each other, perfect faith becomes increasingly bright, and the ten minds become firm, like sunlight shining on and seeing all kinds of forms. Third, teaching the Dharma: the inner contemplation grows stronger and outer assistance becomes more evident; harboring perfect understanding and stirred by the great vows, one further teaches the Dharma, spreading it in accord with reality. One answers solely using the Mahāyāna Dharma; even if employing expedient means, one ultimately causes them to awaken to the Great [Vehicle]. As one's preaching of the Dharma is purified, one's wisdom is purified. Teaching the Dharma to guide others is the complete cause and condition for the other person to attain the path; the merit of transforming others reverts to oneself, and the ten minds become three times brighter. Fourth, concurrently practicing the six perfections: previously, one was maturing the contemplative mind and had no leisure to engage in worldly affairs. Now that correct contemplation is somewhat clear, one concurrently benefits beings on the side: one can, with a small gift, make it equal to empty space, causing all dharmas to converge on giving, and giving to be the dharma realm. Although the phenomenon is small, the intention generated is extremely vast. Contemplation of principle is primary, and phenomenal practice is secondary, hence it is called 'concurrently practicing'. Phenomenal merit supports principle, and the ten minds become even more flourishing. Fifth, properly practicing the six perfections: the perfect contemplation has become somewhat matured, and phenomena and principle are about to harmonize; phenomena do not obstruct principle, and principle does not separate from phenomena. One fully practices the six perfections, thoroughly understanding both expedient and real wisdom; engaging in production and enterprise, none of it contradicts the true mark. One fully explains the Buddha's vision and knowledge, and for correct contemplation it is like adding fuel to fire—its power and function are bright and fierce. First, the inner ordinary stages are the ten faiths: hearing perfectly and believing perfectly, one cultivates perfect practice, increasing skillfulness, becoming five times more deeply clear; by means of this perfect practice, one attains entry into the perfect stages. Skillfully cultivating the equipollent dharma realm, one enters the mind of faith; skillfully cultivating compassion, one enters the mind of mindfulness; skillfully cultivating quiescent illumination, one enters the mind of vigor; skillfully cultivating the dismantling of dharmas, one enters the mind of wisdom; skillfully cultivating [the recognition of] the blocked and the unobstructed, one enters the mind of concentration; skillfully cultivating the factors of the path, one enters the mind of non-retrogression; skillfully cultivating the primary and auxiliary, one enters the mind of dedication; skillfully cultivating [the distinction between] the ordinary and sage, one enters the mind of protection; skillfully cultivating non-stirring, one enters the mind of precepts; skillfully cultivating non-attachment, one enters the mind of vows. These are called the iron-wheel ten faiths stages of the perfect teaching; they are the semblance understanding and purification of the six sense faculties in the perfect teaching. Second, regarding the noble stages: first, the ten abodes clarify the wisdom of the true middle. When the first abode of initial aspiration arises, three kinds of minds arise: first, the wholesome mind of the contributory cause arises; second, the wisdom mind of the revealing cause arises; third, the mind of principle of the direct cause arises. This is the wondrous threefold opening and unfolding of object, wisdom, and practice. The arising of the mind of the contributory cause is abiding in the inconceivable liberation of the Śūraṅgama samādhi. The arising of the mind of the revealing cause is the mahāprajñā of ultimate emptiness. The arising of the mind of the direct cause is abiding in the true mark, the Dharma body, the supreme truth of the Middle Way. The Avataṃsaka says: 'All the merits of the first abode cannot be fully praised by the Buddhas of the three periods of time.' At the time of first generating the aspiration, one immediately attains correct awakening, fully penetrating the true nature of all dharmas; all the teachings one hears do not rely on another's awakening. The Vimalakīrtinirdeśa says: 'Knowing that all dharmas are the site of awakening; it is also entering the non-dual Dharma gate.' The Pañcaviṃśatisāhasrikā [says]: 'From the initial aspiration, one immediately sits at the site of awakening, turns the wheel of Dharma, and delivers sentient beings'—this refers to [being] like the Buddha's syllable 'A' gate, where all dharmas are fundamentally unarisen. Third, clarifying the ten practices: this means that after the ten abodes, the true brightness of the true mark is inconceivable; through ten more rounds of wisdom and abandonment, one destroys ten grades of ignorance. One practice is all practices, advancing thought after thought, flowing into the ocean of the equipollent dharma realm; the perfections arise and grow effortlessly, and one's own practice and transformation of others become equal to empty space. Fourth, the ten dedications: after the ten practices, it is the path of effortless action, inconceivable; true brightness unfolds thought after thought, and the vows, practices, phenomena, and principle of all dharma realms harmonize naturally, dedicating and entering into the ocean of the equipollent dharma realm. Realising ten more rounds of wisdom and abandonment, one destroys ten grades of ignorance, hence it is called dedication. Fifth, the ten grounds: this is undefiled true brightness, entering the path of effortless action. Just like the great earth, it can give birth to all Buddha dharmas, shoulder the sentient beings of the dharma realm, universally enter the Buddha grounds of the three periods of time, and realise ten more rounds of wisdom and abandonment, destroying ten grades of ignorance. Sixth, the stage of equal awakening: one contemplates and penetrates to the origin, bottom, and limits of beginningless ignorance; wisdom being fulfilled and ultimately pure, one severs the final, subtle ignorance at the very source, ascends to the mountain peak of the Middle Way, and parts from the parents of ignorance. This is called having something left to sever, and is called the 'superior being'. Seventh, the stage of wondrous awakening: ultimate liberation, the unsurpassable Buddha wisdom; therefore it is said that having nothing left to sever, one is called the 'unsurpassable being'. This is the three virtues, neither longitudinal nor transversal, neither unified nor distinct—the great nirvāṇa of the ultimate final mind. All the great principles, great vows, great adornments, great wisdom and severances, great universal knowledge, great paths, great functions, great expedient and real [truths], great benefits, and great non-abiding are the ten contemplations. The vehicle is brought to its perfect culmination, ending finally in the Buddha; beyond 'ha', there is no syllable that can be spoken. Vairocana means 'pure and full'; all is fulfilled. Master Nanyue said: 'The forty-two syllable gates are the esoteric speech of the Buddha; why should they not signify the forty-two stages?' Many scholars cling to the commentary [Dàzhìdù lùn] as not having this explanation, and mostly harbor doubts and do not use it. But the original text of the treatise was one thousand fascicles, and Master Kumārajīva condensed it ninefold; why must this explanation be absent? It should deeply accord in secret. Why so? The sūtra says: 'A' at the beginning, 'ha' at the end, and the forty-two syllable gates in between are fully endowed with the merits of all syllables. The Avataṃsaka says: 'From the very first ground, one is fully endowed with the merits of all grounds.' This meaning is identical to the syllable 'A' gate, because all dharmas are fundamentally unarisen; how could this not be the first abode of the perfect teaching? Initially obtaining the patience of non-arising, beyond 'ha' there is no syllable that can be spoken—how could this not be wondrous awakening, unsurpassed and unexceeded? The 'Broad Vehicle Chapter' clarifies that all dharmas are Mahāyāna, and then immediately speaks the forty-two syllable gates; how could this not be that the perfect bodhisattva, from first generating the aspiration, attains the true mark of all dharmas, is endowed with all dharmas, and reaches the stage of wondrous awakening, fathoming the bottom of all dharmas? This meaning and the perfect stages are extremely distinct. Next, the 'Setting Forth Chapter' clarifies the ten grounds of the distinctive teaching, and later clarifies the shared ten grounds of the three vehicles; the stages of the three teachings appear clearly in its text.