四教義 11.12

11.12

二明因信修行者，因此名字信心，即已發菩提心，若欲行菩提道，應當受持、讀誦、解說、書寫大乘經典。出世行人若欲疾得入十信位、具六根清淨，宜起精進、不惜身命，應當加修四種三昧。四種三昧者，一常坐三昧，如《文殊般若經》說；二常行三昧，如《般舟經》說；三半行半坐三昧，如《方等經》、《法華經》說；四非行非坐三昧，即是諸大乘經所說種種行法。此諸三昧行法具如諸大乘經中說，此即代於初停心觀。今約圓教明修初信心行諸三昧應信解十法。十法者，名字如前三觀中說。一善識思議不思議因緣者，思議因緣者，如上三教所明；不思議因緣者，即是今所說。不思議無作四實諦，如前三觀中明，譬如一念眠心具一切法，不縱不橫，即是不思議因緣無作四實諦也。如此的取維摩大士呵彌勒云：「一切眾生即大涅槃，即菩提相。」明此不思議因緣，餘九法亦如是。義意玄隱，今次第明，尋者可善思之。二次明真正發心者，即是無緣慈悲、無作四弘誓願也。無緣大慈，觀生死即涅槃、煩惱即菩提，與眾生此滅、道之樂也；無緣大悲，觀涅槃即生死、菩提即煩惱，欲拔眾生此之虛妄苦、集也。無作四弘誓願者，知涅槃即生死，未度苦諦令度苦諦也；知菩提即煩惱，未解集諦令解集諦也；知煩惱即菩提，未安道諦令安道諦也；知生死即涅槃，未得涅槃令得涅槃也。菩薩如是慈悲誓願，無緣無念，而覆一切眾生，猶如大雲不加功用，如磁石吸鐵，是名真正菩提心也。三明行菩提道勤修止觀者，知生死即涅槃，即是善修止也；若知煩惱即菩提，即是善修觀也。如陰陽調適，萬物長成。若善巧修止觀，即能一心具萬行也。問曰：以何為集？答曰：依此經及《涅槃經》，無明、愛、一切煩惱為集諦，集局於苦，於今對義為便也。四明破諸法遍者，若知生死即涅槃，即破分段、變易二種生死皆遍；若知煩惱即菩提，即破一切界內、外煩惱遍也。譬如轉輪聖王能破一切強敵，亦不有所破。般若波羅蜜亦復如是，能破一切法，亦不有所破。五善知通塞者，知生死即涅槃、煩惱即菩提，則一切皆通；知涅槃即生死、菩提即煩惱，則一切皆塞。六善修道品者，觀十法界五陰生死即是法性五陰。法性五陰即是性淨涅槃，即是四念處破八倒，知涅槃即生死顯四枯也，知生死即涅槃顯四榮也，知一實諦即是見虛空佛性、住大涅槃也。因此四念處修正勤、如意足、根、力、覺、道，即是道品善知識。由是成正覺，亦是莊嚴雙樹，是則煩惱即菩提也。七對治助道修諸波羅蜜者，知菩提即是重惡煩惱，是以知生死即涅槃，以起對治諸波羅蜜、諸度法等侶，助煩惱即菩提，開三解脫門對治，若成煩惱即菩提也。八善識次位者，涅槃即生死、菩提即煩惱，此是理即；若知生死即涅槃、煩惱即菩提，是為名字即；因此觀行分明，成五品弟子，即是觀行即；得六根清淨，名相似即；成四十一地，即是分證真實即；證妙覺果，即是究竟即。若能善解此之次位即不起大乘增上慢，大乘旃陀羅之過罪也。九安忍成就者，若知生死即涅槃，即不為陰界入境、病患境、業相境、魔事境、禪門境、二乘境、菩薩境之所壞也；若知煩惱即菩提，即不為煩惱境、諸見境、增上慢境之所壞。能忍此無作苦業，不為所壞者，此如《大智論》說：「能忍成道事，不動亦不退，是心名薩埵」也。十順道法愛不生者，觀生死即涅槃，生一切諸禪定、三昧等功德；觀煩惱即菩提，生諸陀羅尼門、四無所畏、十八不共法、四無礙智、一切種智，於順道法不愛不著，若生愛著是名頂墮。知如虛空不住不著，即得成初信心乃至十信心也。

Second, explaining practicing through faith: Due to this faith in verbal designation, having already aroused the bodhicitta, if one wishes to practice the path of bodhi, one should uphold, recite, explain, and copy the Mahāyāna sūtras. If world-transcending practitioners wish quickly to enter the stage of the ten faiths and be endowed with the purity of the six faculties, they should arouse vigor, not begrudging body and life, and should further cultivate the four kinds of samādhi. Regarding the four kinds of samādhi: first, constantly sitting samādhi, as taught in the Mañjuśrī-prajñā Sūtra; second, constantly walking samādhi, as taught in the Pratyutpanna Sūtra; third, half-walking and half-sitting samādhi, as taught in the Vaipulya Sūtra and the Lotus Sūtra; fourth, neither-walking-nor-sitting samādhi, which is the various methods of practice taught in the various Mahāyāna sūtras. These practices of the various samādhis are fully taught in the various Mahāyāna sūtras; these substitute for the initial contemplation of mind-stilling. Now, explaining the cultivation of the initial faithful mind through practicing the various samādhis in terms of the perfect teaching, one should believe and understand the ten dharmas. As for the ten dharmas, their names are as explained above in the three contemplations. First, properly discerning conceivable and inconceivable causes and conditions: conceivable causes and conditions are as explained in the three teachings above; inconceivable causes and conditions are what is explained now. The inconceivable uncreated four true truths are as explained above in the three contemplations: for example, a single thought of a sleeping mind is endowed with all dharmas, neither vertically nor horizontally; this is precisely the inconceivable causes and conditions of the uncreated four true truths. Taking it directly in this way, the Mahāsattva Vimalakīrti rebuked Maitreya, saying: 'All sentient beings are themselves great nirvāṇa, themselves the mark of bodhi.' This clarifies inconceivable causes and conditions; the remaining nine dharmas are also like this. The principle and meaning are profound and hidden; now they are explained in sequence, and those who seek them may reflect on them well. Second, next is explaining the genuine arousing of the mind: this is unconditioned compassion and the uncreated four great vows. Great kindness without objective conditions contemplates saṃsāra as identical to nirvāṇa and affliction as identical to bodhi, granting sentient beings the bliss of this cessation and path; great compassion without objective conditions contemplates nirvāṇa as identical to saṃsāra and bodhi as identical to affliction, wishing to eradicate sentient beings' delusive suffering and accumulation. As for the uncreated four great vows: knowing that nirvāṇa is identical to saṃsāra, for those not yet ferried across the truth of suffering, causing them to be ferried across the truth of suffering; knowing that bodhi is identical to affliction, for those not yet liberated from the truth of accumulation, causing them to be liberated from the truth of accumulation; knowing that affliction is identical to bodhi, for those not yet established in the truth of the path, causing them to be established in the truth of the path; knowing that saṃsāra is identical to nirvāṇa, for those who have not yet attained nirvāṇa, causing them to attain nirvāṇa. When a bodhisattva has such compassionate vows, without conditions and without thoughts, yet sheltering all sentient beings like a great cloud without applied effort, like a magnet attracting iron, this is named the genuine bodhicitta. Third, explaining diligent cultivation of calm and insight while practicing the path of bodhi: knowing that saṃsāra is identical to nirvāṇa is skillful cultivation of calm; if one knows that affliction is identical to bodhi, this is skillful cultivation of insight. Just as yin and yang are well attuned and the myriad things grow to completion, if one skillfully cultivates calm and insight, one can endow the myriad practices within a single mind. Question: What is taken as accumulation? Answer: Relying on this sūtra and the Nirvāṇa Sūtra, ignorance, craving, and all afflictions are the truth of accumulation; accumulation is confined to suffering, and it is expedient for the correlated meaning at present. Fourth, explaining the universal refutation of all dharmas: if one knows that saṃsāra is identical to nirvāṇa, one refutes both kinds of saṃsāra—fragmentary and transformative—completely; if one knows that affliction is identical to bodhi, one refutes all afflictions within and beyond the realms completely. For example, a wheel-turning sage king can defeat all powerful enemies, yet there is nothing he destroys. Prajñāpāramitā is also like this: it can refute all dharmas, yet there is nothing that is refuted. Fifth, properly knowing obstruction and unimpededness: knowing that saṃsāra is identical to nirvāṇa and affliction is identical to bodhi, everything is unimpeded; knowing that nirvāṇa is identical to saṃsāra and bodhi is identical to affliction, everything is obstructed. Sixth, properly cultivating the branches of the path: contemplating the five aggregates of saṃsāra across the ten dharmadhātus as identical to the five aggregates of dharmic nature. The five aggregates of dharmic nature are inherently pure nirvāṇa, which is the four applications of mindfulness refuting the eight inversions: knowing that nirvāṇa is identical to saṃsāra manifests the four witherings; knowing that saṃsāra is identical to nirvāṇa manifests the four bloomings; knowing the one true truth is seeing the Buddha-nature like space and abiding in great nirvāṇa. Based on these four applications of mindfulness, cultivating the right efforts, bases of psychic power, faculties, powers, factors of awakening, and noble path is the good friend of the branches of the path. Through this, one attains right awakening and also adorns the twin trees; this is affliction being identical to bodhi. Seventh, counteractions aiding the path by cultivating the pāramitās: knowing that bodhi is identical to severe and evil afflictions, one thereby knows that saṃsāra is identical to nirvāṇa, so as to give rise to the counteractions of the pāramitās, the dharmas of conveyance, and their companions, aiding affliction to become bodhi and opening the three gateways to liberation as counteractions; thus affliction is identical to bodhi. Eighth, properly discerning the stages: nirvāṇa is identical to saṃsāra and bodhi is identical to affliction—this is identity in principle; if one knows that saṃsāra is identical to nirvāṇa and affliction is identical to bodhi, this is identity in verbal designation; when contemplative practice is distinct because of this, completing the disciples of the five grades, this is identity in contemplative practice; obtaining the purity of the six faculties is called identity in resemblance; achieving the forty-one stages is partial realization of true identity; realizing the fruit of wonderful awakening is ultimate identity. If one can properly understand these stages, one will not give rise to the Mahāyāna overweening pride and the fault of being a Mahāyāna caṇḍāla. Ninth, fulfillment of peaceful forbearance: if one knows that saṃsāra is identical to nirvāṇa, one will not be broken by the sphere of aggregates, realms, and entrances, the sphere of illness, the sphere of karmic signs, the sphere of Māra's deeds, the sphere of dhyāna gates, the sphere of the two vehicles, or the sphere of bodhisattvas; if one knows that affliction is identical to bodhi, one will not be broken by the sphere of afflictions, the sphere of various views, or the sphere of overweening pride. Being able to endure these uncreated karmas of suffering without being broken—this is as the Dà zhìdù lùn says: 'Able to endure matters of accomplishing the path, unshaken and non-regressing, this mind is called sattva.' Tenth, non-arising of dharma-attachment conforming to the path: contemplating that saṃsāra is identical to nirvāṇa gives rise to the merits of all dhyānas, samādhis, and so forth; contemplating that affliction is identical to bodhi gives rise to the dhāraṇī doors, four fearlessnesses, eighteen distinct dharmas, four unimpeded knowledges, and knowledge of all aspects; one has neither craving nor attachment toward dharmas conforming to the path, for if one gives rise to craving and attachment, it is called falling from the summit. Knowing they are like space, neither abiding nor attaching, one can accomplish the initial faithful mind up to the ten faithful minds.