大乘義章 9.51

9.51

次就觀解以分其位。解別有四：一知教法，知諸教門若權若實。二知義法，知諸義門若通若別。三知理法，知相空寂。四知實法，知一切法皆從佛性真心所起，體則是真。通則位位俱解此四。於中別分，習種位中偏解教法。故《華嚴》云「十住菩薩隨所聞法，即自聞解，不由他悟。性種位中尋詮達旨，解知義法。解行位中，破相歸寂，解知理法。初地已上，悟實窮本，解知實法。」解有此別，故分四位。又更分別習種位中，尋詮取法，知世諦義。性種位中，捨詮求理，知第一義。解行位中，破離有無，趣入中道，知一實義。初地已上，悟實隨緣，了知緣起無盡法界。解有此別，故分四位：第一解知生死涅槃染淨法相、第二解知無相空理、第三解知非有非無一實之義、第四解知如來藏中真實法界緣起之門。解別如是。理實通論，一一位中皆具此四。隨別論之，習種位中觀行初起，解知染淨差別法相。性種位中觀解轉勝，捨相趣寂，解知無相第一義諦。解行位中，觀解轉深，破相畢竟，解知非有非無之法。初地已上，觀解畢竟，解知真實緣起法界。解有斯異，故分四位（此二門竟）。

Next, their stages are distinguished in terms of contemplative understanding. There are four distinct understandings: first, knowing the dharmas of teaching, knowing whether the doors of teaching are expedient or real; second, knowing the dharmas of meaning, knowing whether the doors of meaning are general or specific; third, knowing the dharmas of principle, knowing that appearances are empty and quiescent; fourth, knowing the dharmas of reality, knowing that all dharmas arise from the true mind of Buddha-nature, and their substance is truly real. In general, every stage understands all four of these. If distinguished specifically within them: in the stage of the lineage of habituation, one predominantly understands the dharmas of teaching. Thus the Huayan jing says: 'Bodhisattvas of the ten abidings, in accordance with the Dharma they hear, immediately understand it on their own without relying on awakening through others.' In the stage of the natural lineage, following the expression to reach the purport, one understands the dharmas of meaning. In the stage of understanding-and-practice, breaking down appearances to return to quiescence, one understands the dharmas of principle. From the first ground onward, awakening to reality and exhausting the root, one understands the dharmas of reality. Because there are these differences in understanding, four stages are distinguished. Moreover, making further distinction: in the stage of the lineage of habituation, following expressions to grasp dharmas, one knows the meaning of conventional truth. In the stage of the natural lineage, abandoning expressions to seek principle, one knows the ultimate truth. In the stage of understanding-and-practice, breaking free from existence and nonexistence to enter the Middle Way, one knows the meaning of the One Reality. From the first ground onward, awakening to reality and according with conditions, one completely knows the inexhaustible dharmadhātu of dependent origination. Because there are these differences in understanding, four stages are distinguished: first, understanding the marks of defiled and pure dharmas of saṃsāra and nirvāṇa; second, understanding the empty principle of formlessness; third, understanding the meaning of the One Reality that is neither existent nor nonexistent; fourth, understanding the door of dependent origination of the true dharmadhātu within the tathāgatagarbha. Such are the distinctions in understanding. If discussed comprehensively according to the real principle, each and every stage possesses all four. If discussed according to their specific aspects: in the stage of the lineage of habituation, contemplative practice first arises, understanding the differentiated marks of defilement and purity. In the stage of the natural lineage, contemplative understanding becomes superior, abandoning appearances to approach quiescence, understanding the formless ultimate truth. In the stage of understanding-and-practice, contemplative understanding deepens further, thoroughly shattering appearances, understanding the dharma that is neither existent nor nonexistent. From the first ground onward, contemplative understanding is consummate, understanding the true dharmadhātu of dependent origination. Because there are such differences in understanding, four stages are distinguished. (This concludes the second section.)