四教義 1.9

1.9

四、釋圓教名者，圓以不偏為義。此教明不思議因緣，二諦中道事理具足，不偏不別，但化最上利根之人，故名圓教也。《華嚴經》云：「顯現自在力，為說圓滿經，無量諸眾生，悉授菩提記。」此經云：「一切眾生即大涅槃，不可復滅也。」《大品經．具足品》云：「諸法雖空，一心具足萬行。」《法華經》云：「合掌以敬心，欲聞具足道。」《涅槃經》云：「金剛寶藏，無所減缺。」故名圓教也。所言圓者，義乃多途，略說有八：一教圓，二理圓，三智圓，四斷圓，五行圓，六位圓，七因圓，八果圓。教圓者，正說中道，故言不偏也。理圓者，中道即一切法，理不偏也。智圓者，一切種智圓也。斷圓者，不斷而斷無明惑也。行圓者，一行一切行也。大乘圓因、涅槃圓果，即因果而具足無缺，是為一行一切行。位圓者，從初一地具足諸地功德也。因圓者，雙照二諦，自然流入也。果圓者，妙覺不思議，三德之果不縱不橫也。圓義有八但名圓教者，若不因圓教，則不知圓理乃至得成圓果也。問曰：教、理若圓，何得更有行、位、因、果之殊？答曰：只依教、理圓，故便有智、斷、行、位、因、果殊。如世間法書，極能之本，修學之者得有階差，雖復初修劣於後修，本未曾異也。

Fourth, explaining the name 'perfect teaching': 'perfect' takes being unbiased as its meaning. This teaching clarifies inconceivable causes and conditions, being complete in the two truths and the middle way, in phenomena and principle, neither biased nor distinct, transforming only persons of the supreme sharp faculties; therefore it is named 'the perfect teaching.' The Avataṃsaka Sūtra says: 'Manifesting unimpeded power, / He preaches the complete sūtras for them; / Limitless sentient beings / Are all bestowed prophecies of bodhi.' This sūtra [Vimalakīrti-nirdeśa] says: 'All sentient beings are identical to great nirvāṇa, and cannot be extinguished again.' The 'Chapter on Completeness' in the Dàpǐn jīng says: 'Although all dharmas are empty, one mind is complete in the myriad practices.' The Lotus Sūtra says: 'Joining palms with reverent minds, / They wish to hear the complete path.' The Nirvāṇa Sūtra says: 'The adamantine treasure-store has nothing lacking or diminished.' Hence it is named 'the perfect teaching.' In speaking of 'perfect,' its meanings are manifold, but to speak briefly there are eight: first, perfect teaching; second, perfect principle; third, perfect wisdom; fourth, perfect severance; fifth, perfect practice; sixth, perfect stages; seventh, perfect cause; eighth, perfect fruition. Perfect teaching: it directly expounds the middle way, and is therefore said to be unbiased. Perfect principle: the middle way is identical to all dharmas, and its principle is unbiased. Perfect wisdom: sarvākārajñatā (knowledge of all aspects) is perfect. Perfect severance: without severing, one severs the delusion of ignorance. Perfect practice: one practice is all practices. The perfect cause of the Mahāyāna and the perfect fruition of nirvāṇa are, right in cause and fruition, complete without lack—this is 'one practice is all practices.' Perfect stages: from the initial single stage, one is complete in the virtues of all stages. Perfect cause: illuminating both truths together, one naturally flows in. Perfect fruition: the fruition of wonderful enlightenment is inconceivable, and the three virtues are neither sequential nor lateral. Although there are eight meanings of 'perfect,' it is designated merely 'the perfect teaching' because without relying on the perfect teaching, one would not know the perfect principle, up to bringing to completion the perfect fruition. Question: If teaching and principle are perfect, how could there still be distinctions among practice, stages, cause, and fruition? Answer: It is precisely relying on teaching and principle being perfect that there are the distinctions of wisdom, severance, practice, stages, cause, and fruition. Just as in a worldly book of calligraphy, the exemplar of supreme skill admits of gradual gradations among those who cultivate and study it; although a beginner's practice is inferior to later practice, the exemplar itself has never differed.