四教義 11.13

11.13

三明因修十法入十信心者，解正因緣不思議無作四諦即修初信心，信平等法界佛、法、僧三寶也。二真正發菩提心，慈悲誓願憐愍一切，即是修念心也。三勤修止觀成一切萬行，即是修進進心也。四用觀破諸法遍，即是巧修慧心。五止心澄靜，一切得、失、通、塞之相自現，即是修定心也。六道品次第增長善根，不退不沒，即是修不退心。七迴事中諸度，助開三解脫門，即是修迴向心。八善知次位，所防增上慢離旃陀羅業，即是修護法心。九安忍成就，內外惡法皆不得生，即是修戒心。十順道法愛不生，若願求勝果，即不愛著所得淺近法門，故名願心。是以菩薩知生死即涅槃、知煩惱即菩提故，能巧修此十法，即是修十信心，名觀行即。因此若得三昧陀羅尼門，得入初信心位。如此一信有十，十信有百，成鐵輪十信心位。住此信中，得六根清淨功德不可思議，如《法華經》說，是名圓教柔順忍位，亦是圓教之煗、頂、忍、世第一法之位也。故《仁王般若經》云：「十善菩薩發大心，長別三界苦輪海。」故知住此十信之位，斷界內見、思盡，破界外塵沙無知，伏無明住地之惑也。

Third, explaining the entering of the ten faithful minds through cultivating the ten dharmas: understanding correct causes and conditions and the inconceivable uncreated four truths is cultivating the initial faithful mind, having faith in the three jewels of the Buddha, Dharma, and Saṅgha of the equal dharmadhātu. Second, genuinely arousing the bodhicitta and compassionately taking pity on all through vows is cultivating the mindful mind. Third, diligently cultivating calm and insight to achieve all myriad practices is cultivating the vigorous mind. Fourth, using contemplation to universally refute all dharmas is skillfully cultivating the wise mind. Fifth, when the mind is calmed and clear, and all marks of gain, loss, obstruction, and unimpededness manifest of themselves, this is cultivating the concentrated mind. Sixth, when the branches of the path progressively increase roots of goodness without regressing or sinking, this is cultivating the non-regressing mind. Seventh, directing the practices of conveyance in phenomenal affairs to help open the three gateways to liberation is cultivating the dedicated mind. Eighth, properly knowing the stages to guard against overweening pride and separate from caṇḍāla karma is cultivating the Dharma-protecting mind. Ninth, fulfillment of peaceful forbearance so that neither internal nor external evil dharmas can arise is cultivating the precept-keeping mind. Tenth, when dharma-attachment conforming to the path does not arise, if one vows to seek the superior fruit, one does not crave or attach to shallow and proximate dharmic doors that have been attained; hence it is called the vow-aspiring mind. Therefore, because bodhisattvas know that saṃsāra is identical to nirvāṇa and affliction is identical to bodhi, they can skillfully cultivate these ten dharmas, which is cultivating the ten faithful minds, named identity in contemplative practice. Due to this, if they attain samādhis and dhāraṇī doors, they are able to enter the stage of the initial faithful mind. Thus one faith has ten, and the ten faiths have a hundred, completing the stage of the iron-wheel ten faithful minds. Abiding in this faith, they attain the inconceivable merits of the purity of the six faculties as taught in the Lotus Sūtra; this is named the stage of pliable forbearance in the perfect teaching, and it is also the stage of heat, summit, forbearance, and supreme worldly dharmas in the perfect teaching. Therefore the Renwang Bore Jing says: 'Bodhisattvas of the ten goods arouse the great mind and forever depart the suffering sea of the wheel of the three realms.' Thus we know that abiding in this stage of the ten faiths completely cuts off views and thoughts within the realms, breaks through dust-like ignorance beyond the realms, and subdues the delusions of the stage of ignorance.