菩薩戒義疏 1.8

1.8

Initially, the Tripiṭaka teaching is properly for the small vehicle. Śrāvakas have the seven worthy and noble [stages]. The external ordinary beings have three: first, the fivefold mental stabilization; second, the specific characteristics of mindfulness; third, the general characteristics of mindfulness. Next, entering the internal ordinary beings, there are four wholesome roots: fourth, the heat stage; fifth, the summit stage; sixth, the patience stage; seventh, the supreme worldly stage. Passing beyond this, one enters the noble stages: first, followers of faith; second, followers of Dharma; third, liberation through faith; fourth, attainment of vision; fifth, bodily witness; sixth, temporary liberation; seventh, non-temporary liberation. Such is the śrāvaka. The bodhisattva [of this teaching] does not speak of stages and does not sever afflictions, but solely cultivates the six perfections. If their sequence and stages are discussed, one can only estimate their depth by comparing them to the small vehicle. From initial arousing of the mind, giving rise to compassionate vows and contemplating the four noble truths, taking the truth of the path as the primary gateway, they exclusively cultivate the six perfections: dāna breaks the hungry ghosts, śīla rescues the hells, kṣānti delivers the animals, vīrya uproots the asuras, dhyāna calms among humans, and prajñā illuminates the heavenly hosts. From Śākyamuni to Kṛkīṇa-Śikhin, this is called the first asaṃkhyeya [kalpa], during which five kinds of merit are attained: first, not being born into the three evil destinies; second, not being born in borderlands; third, having all faculties complete; fourth, not receiving a female body; fifth, always recollecting past lives. Yet one does not oneself know whether one will become a Buddha or not; by comparison, this stage corresponds to the fivefold mental stabilization and the specific and general characteristics of mindfulness. From Śikhin to Dīpaṃkara, this is called the second asaṃkhyeya. At that time, although one knows oneself that one will become a Buddha, one does not speak of it with the mouth; by comparison, this stage corresponds to the heat stage on the nature-ground. Having faith in realizing the Dharma, one certainly knows one will become a Buddha, but cultivating the six perfections, the mind is not yet completely clear, so one does not speak of it to others. From Dīpaṃkara to Vipaśyin, the three asaṃkhyeyas are completed. At this time, the inner mind is completely lucid; knowing oneself that one will become a Buddha, one declares it with the mouth; by comparison, this corresponds to the summit stage: cultivating the six perfections, the four noble truths are clearly understood, like climbing a mountain peak and clearly seeing the four directions; therefore one speaks of it to others. When the three asaṃkhyeyas are surpassed, one plants the karma of the thirty-two marks; by comparison, this is the stage of lower patience. When sitting at the bodhimaṇḍa, one's stage is at upper patience. In the very next moment, one enters the true thirty-four minds, severs defilements and attains sambodhi, and thereupon becomes a Buddha.