四教義 10.2

10.2

五明十地者，此是聖種性位，從此位見佛性，發中道第一義諦觀，雙照二諦，心心寂滅，自然流入薩波若海，證無作四諦，一實平等，法界圓融。從初地至佛地皆斷無明，但以位約分為三道：初地名見諦道，二地至六地名為修道，從七地已去名無學道。十地者，初歡喜地，二離垢地，三明慧地，四焰慧地，五難勝地，六現前地，七遠行地，八不動地，九善慧地，十法雲地。此十通名地者，一能生成佛智慧住持不動，二能以無緣大悲荷負一切，故名地也。初歡喜地名見道者，初發真中道，見佛性理，斷無明見惑，顯真應二身，緣感即應，百佛世界現十法界身入三世佛智地，能自利利他，真實大慶，故名歡喜地。《大涅槃經》云「菩薩聖行滿，即是住於無所畏地」，即是初地。初地菩薩離五怖畏：無死畏，無不活畏，無惡道畏，無惡名畏，無大眾威德畏。《涅槃經》雖不作此名，義推孱同。若言不畏貪欲、恚癡，內無三毒，外離八風，無惡名畏也；若言不畏地獄等，即無惡道畏；若言不畏沙門、婆羅門，即無大眾畏；今既入無畏地、見中道，則無二死，故言無死畏也；法身常命，以顯無不活畏也。以得入此地故，則具二十五三昧，破二十五有，顯二十五有之我性，我性即是實性，是名慧行成就。得五三昧即五行成就，住於無畏之地，即得初地之名也。就此即為五意：一明得二十五三昧聖行成，二明梵行，三明天行，四明嬰兒行，五明病行。

Fifth, explaining the ten stages: these are the stages of the holy lineage. From these stages, one sees the Buddha-nature and generates the contemplation of the middle way paramārtha-satya, illuminating both truths simultaneously. Thought after thought becomes quiescent, naturally flowing into the ocean of sarvajñā, realizing the four truths of non-action, where the single reality is uniform and the dharmadhātu is in perfect interfusion. From the first stage up to the Buddha stage, ignorance is eradicated throughout; however, based on the stages, it is conventionally divided into three paths: the first stage is called the path of seeing the truths; the second stage through the sixth stage are called the path of cultivation; from the seventh stage onward is called the path of beyond-study. The ten stages are: first, the Joyful Stage (pramuditā-bhūmi); second, the Stainless Stage (vimalā-bhūmi); third, the Luminous Wisdom Stage (prabhākarī-bhūmi); fourth, the Radiant Wisdom Stage (arciṣmatī-bhūmi); fifth, the Difficult to Conquer Stage (sudurjayā-bhūmi); sixth, the Manifest Stage (abhimukhī-bhūmi); seventh, the Far-Reaching Stage (dūraṅgamā-bhūmi); eighth, the Immovable Stage (acalā-bhūmi); ninth, the Good Wisdom Stage (sādhumatī-bhūmi); tenth, the Dharma Cloud Stage (dharmameghā-bhūmi). These ten are all called 'stages' (bhūmi) because: first, they can generate and sustain the Buddha's wisdom unmoved; second, they can shoulder and support all beings with unconditioned great compassion; hence they are named 'stages'. The first, the Joyful Stage, is called the path of seeing because one initially arouses the true middle way, perceives the principle of Buddha-nature, cuts off the delusions of view within ignorance, and manifests the two bodies—the true and the response bodies. Responding wherever an occasion resonates, one manifests bodies across the ten dharmadhātus within a hundred Buddha-worlds, entering into the wisdom-stage of the Buddhas of the three times. Being able to benefit oneself and benefit others, one experiences genuine great rejoicing; hence it is named the Joyful Stage. The Mahāparinirvāṇa-sūtra says: 'When a bodhisattva's holy conduct is complete, they abide in the stage of fearlessness'—which is this first stage. A bodhisattva of the first stage is free from the five fears: no fear of death, no fear of lacking a livelihood, no fear of the bad destinies, no fear of bad repute, and no fear of the awe-inspiring majesty of assemblies. Although the Nirvāṇa-sūtra does not use these exact terms, when inferred from its meaning they are virtually identical. If one speaks of not fearing greed, anger, and delusion—internally lacking the three poisons and externally detached from the eight worldly winds—this is the absence of fear of bad repute; if one speaks of not fearing hell and the like, this is the absence of fear of the bad destinies; if one speaks of not fearing śramaṇas and brāhmaṇas, this is the absence of fear of assemblies; now, having already entered the fearless stage and seen the middle way, there are no two deaths, hence it is said there is no fear of death; and with the eternal life of the dharmakāya, it demonstrates the absence of fear of lacking a livelihood. Because one enters this stage, one fully possesses the twenty-five samādhis, shatters the twenty-five states of existence, and reveals the nature of the self in the twenty-five states of existence—the nature of the self being none other than the real nature—this is called the completion of wisdom-conduct. Attaining the five samādhis constitutes the completion of the five types of conduct; abiding in the stage of fearlessness is precisely what earns the name of the first stage. With respect to this, there are five points: first, explaining the attainment of the twenty-five samādhis and the completion of holy conduct; second, explaining brahma conduct; third, explaining heavenly conduct; fourth, explaining baby-like conduct; fifth, explaining illness conduct.