四教義 10.35

10.35

初地菩薩五行具足，或是初功德也。餘九種功德，或可對九地。所言破無明見惑者，《涅槃經》云：「自此以前，皆名邪見人也。」是則兩教三乘之人皆未見此理，故名邪見人也。是以大士呵須菩提：「六師是汝之師，天魔外道一手作諸勞侶」，意在此也。乃至別教十信三十心雖伏此或，既未能斷，猶是成就無明別見，呵諸菩薩，或意在此也。此二從二地至六地名修道，斷別惑三界愛，如《智度論》明迦葉聞㼼迦羅琴聲不能自安，云：「三界五欲我已斷竟，此是菩薩淨妙功德所生五欲，故於是事不能安忍。」例色、無色愛亦復如是。此經大士呵須菩提云：「同於煩惱不到彼岸，入於八難不得無難」，意在此也。故從二地至六地通名修道，斷此別惑也。今以義推。二離垢地，即假斷別教欲愛名斯陀含向。三明地，即是別教斯陀含果。四焰地，即是別教阿那含向。五難勝地，即是別教阿那含果，斷別惑欲愛盡也。六現前地，即是別教阿羅漢向，斷別色愛也。七遠行地，即是別教阿羅漢果，斷別無色愛盡，故從此名無學道也。問曰：此對四果出何經論？答曰：別教明斷伏對四果，經論多不同也。諸大乘法師所用亦異，地論師通教判位云：「初地斷見，二地斷欲愛，三地斷色愛，四地斷無色愛。」地論師通宗判位，有用三地斷見名須陀洹；從四地至六地名斯陀含，第二依法師；七地名阿那含，第三依法師；十地等覺名阿羅漢，是第四依法師。有三地斷見，四地名斯陀含，五地名阿那含，六地名阿羅漢。有用《仁王經》，四地斷見，五地名斯陀含，六地名阿那含，七地名阿羅漢。如是等異說不同，難可定依。今以義推，作此對四果也。一往似解便，既無的文，佛意難知，不須苟執也。問曰：何故解釋不定？答曰：已如前釋。八不動地即是別教辟支佛地。地論師云：「從此明無學道」，未知的出經論。不但八地得無生忍，寂而常用，用而無相，無功用心，自然斷法界無明惑，色習盡也。九善慧地，無明稍薄，斷心習盡，慧轉分明，善入實相也。十法雲地，慈悲智慧猶若大雲，慈悲普洽一切皆雨慧雲，能持十方諸佛所說法雨斷無明也。六等覺地者，即是邊際智滿入重玄門，若望法雲名之為佛，望妙覺名金剛心菩薩，亦名無垢地菩薩，三魔已盡，餘有一品死魔，在斷無明習也。問曰：前通教何意不辨等覺佛耶？答曰：界內習氣易盡，故不須開法雲出等覺也。問曰：別教經論何故有處處明法雲之後更有金剛等覺？自有經論止明十地行滿便成佛果，南北法師抑諍此義。答曰：更立等覺未足為礙。所以然者，《華嚴經》明法雲十地功德智慧，用此比於佛，如爪上土方於大地。若爾，雖說一品無明而實不可說品，何以得後心菩薩無功用道？其疾甚風，一日之間能破無量品無明障惑，何況《瓔珞經》明等覺地於百千萬劫入重玄門，倒修凡夫事。是故開法雲地，更立金剛心等覺佛，於理無失。若知一品有無量品無明，因法雲地無礙之智即盡，復何須開出等覺地也！七妙覺地者，金剛後心朗然大覺，妙智窮源，無明習盡，名真解脫。肅然無累，寂而常照，名妙覺地。常住佛果，具足一切佛法，名菩提果。四德涅槃，名為果果。問曰：為定用金剛智斷無明，為用妙覺智斷無明耶？答曰：《涅槃經》云：「有所斷者名有上士，無所斷者名無上士。」問曰：《勝鬘經》云：「無明住地其力最大，佛菩提智之所能斷。」答曰：若用別教通十地等覺，即是佛菩提智。所以者何？《涅槃經》云：「九住菩薩名為聞見；十住菩薩名為眼見，雖見佛性而不了了」，以無礙道與惑共住，故不了了。諸佛如來了了見者，即真解脫，肅然累外故了了也。若別教明義，從初歡喜地即用佛菩提智斷初品無明，乃至等覺後心方乃斷盡。若圓教明義，即是初發心住得用佛菩提智斷初品無明，乃至等覺後心方斷盡也。

The bodhisattva of the first stage is complete with the five conducts, which perhaps constitutes the first merit. The remaining nine kinds of merit may correspond to the nine stages. As for what is called destroying the view delusions of ignorance, the Nirvāṇa Sūtra says: 'All those prior to this are named people of wrong view.' Thus, the people of the three vehicles of the two teachings have not yet seen this principle, and are therefore named people of wrong view. It is on this account that the Great Being rebuked Subhūti: 'The six teachers are your teachers, and heavenly demons and non-Buddhists join hands with you as companions in toil.' The meaning lies in this. Even in the distinctive teaching, though the ten faiths and thirty minds subdue these delusions, since they have not yet severed them, they still possess distinct views of ignorance; this may also be the intent in rebuking the bodhisattvas. From the second to the sixth stage is called the path of cultivation, severing the distinct afflictions of desire in the three realms. As the Dà zhìdù lùn explains, when Kāśyapa heard the sound of the harp of the gandharva king, he could not compose himself, saying: 'I have already completely severed the five desires of the three realms, yet these are the five desires born of the bodhisattva's pure, wondrous merits; therefore I cannot endure them in this matter.' The same applies by analogy to the desire for form and the formless. In this sūtra, the Great Being rebukes Subhūti, saying: 'Joining with afflictions without reaching the other shore; entering the eight difficulties without attaining freedom from difficulty.' The meaning lies in this. Therefore, from the second stage to the sixth stage is collectively called the path of cultivation, severing these distinct delusions. Now inferring this by meaning: the second stage, Freedom from Defilement, provisionally severs the desire-realm craving of the distinctive teaching, and is called the direction toward the sakṛdāgāmin. The third stage, Radiance, is the fruit of the sakṛdāgāmin of the distinctive teaching. The fourth stage, Blazing Wisdom, is the direction toward the anāgāmin of the distinctive teaching. The fifth stage, Difficult to Conquer, is the fruit of the anāgāmin of the distinctive teaching, completely ending the distinct delusions of desire-realm craving. The sixth stage, Manifestation, is the direction toward the arhat of the distinctive teaching, severing the distinct craving for form. The seventh stage, Far-Reaching, is the fruit of the arhat of the distinctive teaching, completely severing the distinct craving for the formless; therefore from here on it is named the path of beyond-training. Question: What sūtras or treatises do these correspondences to the four fruits come from? Answer: When the distinctive teaching explains severing and subduing in correspondence to the four fruits, sūtras and treatises differ greatly. What the various Mahāyāna masters employ is also diverse. In the shared teaching's classification of stages by the Dilun masters, it says: 'The first stage severs views, the second stage severs craving for desire, the third stage severs craving for form, and the fourth stage severs craving for the formless.' In the general school's classification of stages by the Dilun masters, some employ the third stage as severing views and name it srotāpanna; from the fourth to the sixth stage is named sakṛdāgāmin, the master relying on the second refuge; the seventh stage is named anāgāmin, the master relying on the third refuge; the tenth stage and equal awakening are named arhat, which is the master relying on the fourth refuge. Some hold that the third stage severs views, the fourth stage is named sakṛdāgāmin, the fifth stage is named anāgāmin, and the sixth stage is named arhat. Some employ the Humane Kings Sūtra, where the fourth stage severs views, the fifth stage is named sakṛdāgāmin, the sixth stage is named anāgāmin, and the seventh stage is named arhat. With divergent explanations like these, it is difficult to determine which to rely on. Now inferring it by meaning, we make these correspondences to the four fruits. Provisionally, this seems convenient for understanding; yet since there is no definitive text and the Buddha's intent is difficult to fathom, one should not rigidly cling to it. Question: Why are the explanations indeterminate? Answer: As already explained earlier. The eighth stage, Immovability, is the stage of the pratyekabuddha of the distinctive teaching. The Dilun masters say: 'From here on, the path of beyond-training is explained,' but its definitive provenance in sūtras and treatises is unknown. Not only does the eighth stage attain the forbearance of non-arising, but being tranquil yet constantly functioning, functioning yet signless, without deliberate effort, it spontaneously severs the ignorance delusion of the dharmadhātu and exhausts traces of form. At the ninth stage, Good Wisdom, ignorance thins slightly, traces of mind are completely severed, wisdom becomes ever clearer, and one skillfully enters the true aspect. At the tenth stage, Cloud of Dharma, kindness, compassion, and wisdom are like a great cloud; kindness and compassion pervade everywhere, and it rains wisdom clouds over all, capable of upholding the dharma rain spoken by the buddhas of the ten directions and severing ignorance. Sixth, the stage of equal awakening: the terminal wisdom is fulfilled, and one enters the gate of repeated profundity. Looking back from the perspective of the Cloud of Dharma, it is called Buddha; looking toward wondrous awakening, it is called the diamond-mind bodhisattva, and also the taintless-stage bodhisattva. The three māras are already exhausted, and only one grade of the māra of death remains, abiding in severing traces of ignorance. Question: Why did the previous shared teaching not distinguish an equally awakened Buddha? Answer: Traces within the realms are easily exhausted, so there was no need to open up Cloud of Dharma to establish equal awakening. Question: Why is it that the sūtras and treatises of the distinctive teaching in various places explain that beyond Cloud of Dharma there is further diamond-mind equal awakening, while some sūtras and treatises merely explain that when the practice of the ten stages is fulfilled one attains the Buddha fruit, and northern and southern masters have disputed this meaning? Answer: Establishing equal awakening additionally does not pose an obstacle. Why is this? The Avataṃsaka Sūtra explains that the merit and wisdom of the tenth stage of Cloud of Dharma, when compared to the Buddha, are like dirt on a fingernail compared to the great earth. If so, although one grade of ignorance is spoken of, in reality the grades cannot be counted; how could a bodhisattva in the final thought of the path of non-effort be as swift as a violent wind, able in a single day to destroy countless grades of obscuring delusions of ignorance? Furthermore, the Yingluo jing explains that at the stage of equal awakening, for hundreds of thousands of ten-millions of kalpas, one enters the gate of repeated profundity and inversely cultivates the affairs of ordinary beings. Therefore, opening up the Cloud of Dharma stage to additionally establish the diamond-mind equal awakening Buddha is without logical flaw. If one knows that a single grade contains countless grades of ignorance and that it is exhausted through the unobstructed wisdom of the Cloud of Dharma stage, why would one need to open up the stage of equal awakening! Seventh, the stage of wondrous awakening: in the thought following the diamond mind, one is brightly and greatly awakened, wondrous wisdom reaches the source, and traces of ignorance are exhausted; this is called true liberation. Solemn and free of encumbrance, tranquil yet ever illuminating, it is called the stage of wondrous awakening. Eternally abiding in the Buddha fruit and endowed with all Buddha dharmas, it is called the fruit of bodhi. Nirvāṇa with the four virtues is called the fruit of fruits. Question: Is ignorance definitively severed using diamond-like wisdom, or is it severed using wondrously awakened wisdom? Answer: The Nirvāṇa Sūtra says: 'One who has something to sever is named a person with a superior; one who has nothing to sever is named an unsurpassed person.' Question: The Śrīmālādevī Sūtra says: 'The stage of the entrenchment of ignorance is greatest in power, and can only be severed by the Buddha's bodhi wisdom.' Answer: If using the distinctive teaching to bridge the ten stages and equal awakening, that is precisely the Buddha's bodhi wisdom. Why is this? The Nirvāṇa Sūtra says: 'Bodhisattvas of the ninth dwelling are said to have hearing-vision; bodhisattvas of the tenth dwelling are said to have eye-vision; though they see Buddha-nature, it is not clearly evident.' Because the unobstructed path abides together with delusion, it is not clearly evident. That all Tathāgata Buddhas see it clearly is because they possess true liberation and are solemn outside of all encumbrance, hence they see clearly. If explaining the meaning according to the distinctive teaching, from the initial stage of Joy one uses Buddha bodhi wisdom to sever the first grade of ignorance, and only in the thought following equal awakening is it completely severed. If explaining the meaning according to the perfect teaching, at the initial stage of the dwelling of generating the mind, one is able to use Buddha bodhi wisdom to sever the first grade of ignorance, and only in the thought following equal awakening is it completely severed.