[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) › 3.26 # 華嚴一乘教義分齊章 3.26 華嚴一乘教義分齊章 3.26 - **Language:** Classical Chinese ### [3.26](https://indike.org/pramana/in.bauddha.taisho.1866.3.26) 八、寄四障以顯四位，此有二義：一、約正使寄顯地前四位、四行、四因、四報。何者為四？一、謂以闡提不信障使滅已，翻顯十信之位，成信樂大乘行，為淨德因及鐵輪王報；二、以外道執我障，寄以翻顯十解位，成般若行，為我德因、銅輪王報；三、聲聞畏苦障，寄顯十行位，成破虛空定器三昧行，為樂德因、銀輪王報；四、獨覺捨大悲障，寄顯十迴向位，成大悲行，為常德因、金輪王報。又翻前四障，所得四行即為佛子四義：翻初障成信樂大乘種子為因，即如父也；二、般若為緣，即如母也；三、顯破虛空定離小乘執，令法身堅固，如胎也；四大悲益生，如乳母。具此四緣故，得從地前生在初地已上諸佛家，故名佛子也。又此四種和合，如車輪能運能轉至解脫處，如聖王輪備有四事，謂轂、輞、輻、軸，如其次第，四義應知。第二、以四障習，寄顯地上四位、四定、四德、四報。一、初二三地滅闡提不信習，即顯此一位相同世間，又得大乘光明三昧，成於淨德，除因緣生死變易報；二、四五六地滅外道我執習，顯此一位相同二乘，得集福德王三昧，成於我德，除方便生死；三、七八九地滅聲聞畏苦習，顯此一位相同大乘，得賢護三昧，成於樂德，除有有生死；四十地至佛地已還，滅獨覺捨大悲習，顯此一位因圓果滿，得首楞嚴三昧，成於常德，無有生死。四德圓故，生死永盡故，云無有也。此上義廣，如《無上依經》、《本業經》、《佛性論》、《寶性論》梁《攝論》等說。又此四中，初二通二障，後二唯智障。正使地前除，習氣地上淨。此文亦誠證也。 > Eighth, provisionally assigning four obscurations to clarify four stages. This has two meanings. First, in terms of active defilements, it provisionally clarifies the four stages, four practices, four causes, and four retributions before the bhūmis. What are the four? First, when the active defilement of an icchantika's lack of faith is extinguished, it turns to reveal the stage of the ten faiths, perfecting the practice of faith and joy in the Mahāyāna, serving as the cause of the virtue of purity and the retribution of an iron-wheel-turning king. Second, the obscuration of non-Buddhists grasping at a self is provisionally used to turn and reveal the stage of the ten understandings, perfecting the practice of prajñā, serving as the cause of the virtue of self and the retribution of a copper-wheel-turning king. Third, the obscuration of a śrāvaka's fear of suffering is provisionally used to reveal the stage of the ten practices, perfecting the practice of the vessel-of-meditation samādhi that shatters empty space, serving as the cause of the virtue of bliss and the retribution of a silver-wheel-turning king. Fourth, the obscuration of a pratyekabuddha's abandonment of great compassion is provisionally used to reveal the stage of the ten dedications, perfecting the practice of great compassion, serving as the cause of the virtue of permanence and the retribution of a gold-wheel-turning king. Furthermore, by reversing the previous four obscurations, the four practices obtained constitute the four meanings of being a son of the Buddha: reversing the first obscuration accomplishes the seed of faith and joy in the Mahāyāna as the cause, which is like the father; second, prajñā serves as the condition, which is like the mother; third, revealing the samādhi that shatters empty space departs from Hīnayāna grasping and makes the Dharma body firm, like the womb; fourth, great compassion benefits sentient beings, like the wet nurse. Endowed with these four conditions, one can be born from before the bhūmis into the households of the buddhas on the first bhūmi and above; therefore, one is called a 'son of the Buddha.' Furthermore, the conjunction of these four is like the wheel of a cart capable of conveying and turning toward the place of liberation, just as a holy king's wheel is fully equipped with four things: the hub, rim, spokes, and axle; in this sequence, the four meanings should be understood. Second, using the traces of the four obscurations, it provisionally clarifies four stages, four samādhis, four virtues, and four retributions on the bhūmis. First, on the first, second, and third bhūmis, one eliminates the trace of an icchantika's lack of faith; this reveals that the characteristic of this stage is shared with the mundane world, and one also obtains the Mahāyāna radiance samādhi, perfecting the virtue of purity and eliminating the transformation retribution of conditioned birth and death. Second, on the fourth, fifth, and sixth bhūmis, one eliminates the trace of non-Buddhist self-grasping; this reveals that this stage is shared with the Two Vehicles, and one obtains the king of accumulated merit samādhi, perfecting the virtue of self and eliminating expedient birth and death. Third, on the seventh, eighth, and ninth bhūmis, one eliminates the trace of the śrāvaka's fear of suffering; this reveals that this stage is shared with the Mahāyāna, and one obtains the Bhadrapāla samādhi, perfecting the virtue of bliss and eliminating existent-becoming birth and death. Fourth, from the tenth bhūmi up to the buddha stage, one eliminates the trace of the pratyekabuddha's abandonment of great compassion; this reveals that at this stage cause is complete and fruit is full, and one obtains the Śūraṅgama samādhi, perfecting the virtue of permanence, with no birth and death. Because the four virtues are complete, birth and death are eternally exhausted, and so it is said to be 'non-existent.' The above meanings are detailed in the Anuttarāśraya-sūtra, the Benye jing, the Buddhadhātu-śāstra, the Ratnagotravibhāga, the Liang translation of the Mahāyānasaṃgraha, and so forth. Furthermore, among these four, the first two pertain to both obscurations, while the latter two pertain only to the cognitive obscuration. The active defilements are removed before the bhūmis, and the traces are purified on the bhūmis. This text is also authentic proof. > — English (machine translation) (machine translation) - [Previous: 3.25](https://indike.org/pramana/in.bauddha.taisho.1866.3.25) - [Next: 3.27](https://indike.org/pramana/in.bauddha.taisho.1866.3.27) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1866.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1866~en-mt.3.26) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1866.3.26](https://indike.org/pramana/in.bauddha.taisho.1866.3.26) · Pramāṇa