四教義 11.14

11.14

四明經說不同者，如《華嚴經》法慧菩薩答正念天子，明菩薩觀十種梵行空，學十種智力，入初住位，即是此教十信位也。所以者何？觀十種梵行空，即是觀一實諦。學十種智力，即是觀無作四諦。此經即是方等之教，明即大涅槃，即菩提相。若止若觀生相似解，即是《瓔珞經》明十信。《大品經》云：「是乘從三界出」也。十法成乘如前三觀中說，初出三界即十信也。又《大品經》云：「譬如入海，先一見平相」，即是《仁王般若》明「十善菩薩發大心，長別三界苦輪海」，《法華經》明「入如來室，著如來衣，坐如來座」，此即是修四安樂行，行處、近處得六根清淨，住十信位。《普賢觀經》明修大乘人未得無生忍前，有十種證相，此即是十信之位。《涅槃經》云：「復有一行是如來行，所謂大乘大般涅槃」，如《大智度論》云：「菩薩從初發心即觀涅槃行道。」若觀涅槃行道，生相似解，即是一行，是如來行也。

Fourth, explaining the differences in what the sūtras teach: For instance, in the Avataṃsaka Sūtra, Bodhisattva Dharmamati answers the god Samyaksmṛti, explaining that when a bodhisattva contemplates the ten kinds of pure conduct (brahmacarya) as empty and trains in the ten powers of knowledge, entering the stage of the first abidance, this corresponds precisely to the stage of the ten faiths in this teaching. Why is this? Contemplating the ten kinds of pure conduct as empty is precisely contemplating the one real truth. Training in the ten powers of knowledge is precisely contemplating the four uncreated truths. This sūtra is precisely a Vaipulya teaching, clarifying that [everything] is identical to the great nirvāṇa and identical to the mark of bodhi. If, through calming or contemplation, an understanding of conformity arises, this is what the Yingluo jing clarifies as the ten faiths. The Dàpǐn jīng says: "This vehicle departs from the three realms." The ten dharmas forming a vehicle is as explained earlier in the three contemplations; first departing from the three realms is precisely the ten faiths. Furthermore, the Dàpǐn jīng says: "Just as upon entering the ocean, one first sees a level appearance," which corresponds to what the Renwang bore explains: "Bodhisattvas of the ten good deeds generate the great mind, parting forever from the ocean of the wheel of suffering of the three realms"; and the Lotus Sūtra explains: "Entering the Tathāgata's room, wearing the Tathāgata's robe, and sitting on the Tathāgata's seat." This refers to cultivating the four peaceful practices: in the sphere of practice and the sphere of close association, one attains purity of the six faculties and abides in the stage of the ten faiths. The Samantabhadra Contemplation Sūtra explains that before a person cultivating the Mahāyāna attains the forbearance of non-arising, there are ten signs of realization; this is precisely the stage of the ten faiths. The Nirvāṇa Sūtra says: "There is yet another practice which is the Tathāgata's practice, namely the Mahāyāna great parinirvāṇa." As the Dà zhìdù lùn says: "From the first arousal of the mind, a bodhisattva contemplates nirvāṇa and practices the path." If, by contemplating nirvāṇa and practicing the path, an understanding of conformity arises, this is the one practice, which is the Tathāgata's practice.