[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴一乘教義分齊章](https://indike.org/pramana/in.bauddha.taisho.1866) › 2.56 # 華嚴一乘教義分齊章 2.56 華嚴一乘教義分齊章 2.56 - **Language:** Classical Chinese ### [2.56](https://indike.org/pramana/in.bauddha.taisho.1866.2.56) 問：「若爾，何故聖教說八地已上唯有所知障為依止，故受變易身？」答：「此等為欲寄對二乘，顯其優劣，故經作此說。然此寄對依諸聖教，約位不同，略辨十門：一、說羅漢即同於佛，更不分位，如律中說：佛度五人已，即云通佛有六。然羅漢出於世間，又同坐等，當知此約小乘教說。二、亦於佛地分出羅漢，如《對法論》說『得菩提時頓斷煩惱障及所知障，頓成羅漢及如來故。』此中雖約煩惱盡邊名阿羅漢，而亦為生諸聲聞中心勝欲樂，故寄於佛果以分大小也。三、第十地名阿羅漢，佛地超過故，非彼也，如《涅槃經》中說四依云『阿羅漢者，住第十地。』此寄因異果以分大小也。此上二門，約始教中迴二乘教說。四、七地已還寄同羅漢，八地已去寄菩薩位，如《仁王經》云『遠行菩薩伏三界習，因果業滅，唯後身位中，住第七地阿羅漢位。』此寄因中自在未自在位以分大小也。此約始教直進中說。此中既寄聲聞至七地故，煩惱障及分段身俱至此位，八地已去寄此菩薩行位勝前，是故唯有彼所知障及變易身。五、初二三地寄同世間，以得世間四禪等故；四地寄是須陀洹等，以得道品故、此初出世故；五地寄此聲聞羅漢，以得四諦法故；六地寄此辟支佛，以得十二緣生法故；七地已去寄此菩薩，以得無生法忍故。此如《本業經》說。上來唯約三乘教說，以未分出一乘法故。六、世間二乘同前至六地，第七地寄三乘菩薩，以未自在故；八地已去寄一乘法，以得自在故。如梁《攝論》等說。此約一乘三乘等分相而說。七、於初地之中已過世間及二乘故，如《地論》等說。此約三乘中比證分齊說。八、地前三賢位已過二乘地，如《起信論》說。又《仁王經》說『習種性中有十種心，已超過二乘一切善地。』此約終教不退說。九、信滿心後，即過一切小乘三乘等，如〈賢首品〉說。此約一乘說。十、初在凡夫地，創發心時即過二乘，如《智論》說『羅漢比丘知沙彌發心推在前』等。此通一乘及三乘說。由有如是寄對法門故，諸說前後準此而知。」 > Question: "If so, why do the noble teachings state that those from the eighth stage upward rely solely on cognitive obscurations, and therefore receive a transformation body?" > Answer: "These \[teachings\] make this statement in order to provisionally contrast them with the two vehicles so as to reveal their superiority and inferiority. However, according to various noble teachings, this provisional contrast is briefly distinguished into ten approaches in terms of different stages: > First, saying that an arhat is identical to a Buddha, without further distinguishing stages. As stated in the Vinaya: after the Buddha converted the five persons, it was said that including the Buddha there were six. Yet an arhat has transcended the world, and also sits together \[with the Buddha\], and so forth; one should know that this is spoken in terms of the Hīnayāna teaching. > Second, also distinguishing the arhat at the Buddha stage. As the Abhidharmasamuccaya states: 'When attaining bodhi, one suddenly severs afflictive obscurations and cognitive obscurations, and suddenly becomes an arhat and a Tathāgata.' Although arhat is named here in terms of the exhaustion of afflictions, it is also to generate superior desire and joy in the minds of the śrāvakas; thus it provisionally relies on the Buddha fruition to distinguish the Mahāyāna and Hīnayāna. > Third, the tenth stage is named arhat, because the Buddha stage surpasses it and is not that \[stage\], as stated in the Nirvāṇa-sūtra regarding the four reliances: 'An arhat abides in the tenth stage.' This provisionally uses the distinction between cause and fruition to differentiate the Mahāyāna and Hīnayāna. These two approaches above are spoken in terms of the teaching of turning the two vehicles within the initial teaching. > Fourth, up to the seventh stage is provisionally equated with the arhat, and from the eighth stage onward is provisionally assigned to the bodhisattva stage, as the Renwang jing states: 'The Far-Reaching Bodhisattva subdues the habituations of the three realms, causal and fruitional karma is extinguished, and only in the stage of the final body does he abide in the arhat stage of the seventh stage.' This provisionally uses the stages of mastery and non-mastery within the cause to distinguish the Mahāyāna and Hīnayāna. This is spoken in terms of the direct progression within the initial teaching. Since here the śrāvaka is provisionally assigned up to the seventh stage, afflictive obscurations and the fragmentary body both reach up to this stage; from the eighth stage onward, this bodhisattva practice stage is provisionally assigned as superior to the former, and therefore there are only cognitive obscurations and the transformation body. > Fifth, the first, second, and third stages are provisionally equated with the mundane, because one attains the mundane four dhyānas and so forth; the fourth stage is provisionally assigned to the srotāpanna and so forth, because one attains the factors of enlightenment and this is the initial transcendence of the world; the fifth stage is provisionally assigned to the śrāvaka and arhat, because one attains the dharma of the four noble truths; the sixth stage is provisionally assigned to the pratyekabuddha, because one attains the dharma of the twelvefold dependent origination; from the seventh stage onward is provisionally assigned to the bodhisattva, because one attains anutpattika-dharma-kṣānti. This is as spoken in the Benye jing. The above is spoken solely in terms of the Three Vehicles teaching, because it has not yet distinguished the One Vehicle dharma. > Sixth, the mundane and the two vehicles are as before up to the sixth stage; the seventh stage is provisionally assigned to the Three Vehicles bodhisattva, because mastery has not yet been attained; from the eighth stage onward is provisionally assigned to the One Vehicle dharma, because mastery has been attained. As spoken in the Liang translation of the Mahāyānasaṃgraha and others. This is spoken in terms of distinguishing the characteristics of the One Vehicle, Three Vehicles, and so forth. > Seventh, within the first stage one has already surpassed the mundane and the two vehicles, as spoken in the Daśabhūmika-śāstra and others. This is spoken in terms of the limits of inferential and direct realization within the Three Vehicles. > Eighth, the thirty stages of sages prior to the grounds have already surpassed the stages of the two vehicles, as spoken in the Awakening of Faith. Furthermore, the Renwang jing states: 'Within the lineage of practice there are ten types of mind, which have already surpassed all wholesome grounds of the two vehicles.' This is spoken in terms of non-retrogression in the final teaching. > Ninth, after the mind of perfected faith, one immediately surpasses all Hīnayāna, Three Vehicles, and so forth, as spoken in the 'Bhadraśrī Chapter'. This is spoken in terms of the One Vehicle. > Tenth, initially at the stage of the ordinary person, at the moment of first generating the mind, one immediately surpasses the two vehicles, as the Mahāprajñāpāramitopadeśa states: 'An arhat bhikṣu, knowing that a novice had generated the \[bodhi\] mind, pushed him ahead,' and so forth. This is spoken as common to the One Vehicle and the Three Vehicles. Because there are such dharma approaches of provisional contrast, prior and subsequent explanations can be understood accordingly." > — English (machine translation) (machine translation) - [Previous: 2.55](https://indike.org/pramana/in.bauddha.taisho.1866.2.55) - [Next: 2.57](https://indike.org/pramana/in.bauddha.taisho.1866.2.57) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1866.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1866~en-mt.2.56) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1866.2.56](https://indike.org/pramana/in.bauddha.taisho.1866.2.56) · Pramāṇa