四教義 11.16

11.16

一、正釋初發心住者，所言發心住者，三種心發故名發心住，三德涅槃名為住也。云何名為三種心發？一者緣因善心發，二者了因慧心發，三者正因理心發。一、緣因善心發者，眾生無量劫來所有低頭、合掌、彈指、散華、發菩提心、慈悲誓願、布施、持戒、忍辱、精進、禪定等一切善根一時開發，一心具足萬行諸波羅蜜也。二、了因慧心發者，眾生無量劫來聞大乘經乃至一句一偈，受持、讀誦、解說、書寫、觀行、修習所有智慧一時開發，成真無漏也。三、正因理心發者，眾生無始已來，佛性、真心常為無明之所隱覆，緣、了兩因力破無明闇，朗然圓顯也。此三種心開發故，名之發心也。二、住三德涅槃名之為住者，一法身、二般若、三解脫，此三不縱不橫，如世「伊」字，名祕密藏。真實心發即是法身，了因心發即是般若，緣因心發即是解脫。三心既發，同世「伊」字，假名行人，以不住法住此三心，即是住於三德涅槃祕密之藏，故言初發心住也。若住三德之理，即是住不思議解脫，即是住於大乘。以不住法住於般若，即是住首楞嚴三昧，修持於心猶如虛空，即是住法性，即是住實相，即是住如如，即是住如來藏，即是住中道第一義諦，即是住法界，即是住畢竟空，即是住大慈大悲，即是住十力，即是住四無畏、住十八不共法、四無礙智，住大悲、三念處，住大神通，住四攝法，住諸波羅蜜、一切三昧、一切陀羅尼門。舉要言之，即是住真、應二身一切佛法也。

First, properly explaining the abidance of the initial arousal of the mind: What is called the "abidance of the arousal of the mind" is named the abidance of the arousal of the mind because three kinds of mind are aroused; abiding in the three virtues of nirvāṇa is called "abidance." How is it that three kinds of mind are aroused? The first is the arousal of the wholesome mind of the circumstantial cause (pratyaya-hetu); the second is the arousal of the wisdom mind of the revealing cause (vyañjaka-hetu); the third is the arousal of the principle mind of the primary cause (kāraṇa-hetu). First, regarding the arousal of the wholesome mind of the circumstantial cause: all the bowing of the head, joining of palms, snapping of fingers, scattering of flowers, arousing the bodhi-mind, compassionate vows, giving, observing precepts, patience, vigor, dhyāna meditation, and other good roots possessed by sentient beings throughout immeasurable kalpas are developed all at once, fully possessing in a single mind the ten thousand practices and all pāramitās. Second, regarding the arousal of the wisdom mind of the revealing cause: all the wisdom possessed by sentient beings throughout immeasurable kalpas from hearing Mahāyāna sūtras—even a single phrase or a single verse—and receiving, keeping, reading, reciting, explaining, copying, contemplating, and cultivating them, develops all at once, becoming truly untainted. Third, regarding the arousal of the principle mind of the primary cause: the Buddha-nature and true mind possessed by sentient beings from the beginningless past have constantly been hidden and veiled by ignorance; through the power of the two causes—circumstantial and revealing—the darkness of ignorance is shattered, and [the Buddha-nature] is radiantly and perfectly revealed. Because these three kinds of mind develop, it is called the "arousal of the mind." Second, abiding in the three virtues of nirvāṇa is called "abidance": first, the Dharma body; second, prajñā; third, liberation. These three are neither sequential nor horizontal, like the secular character "i" [∴], and are called the secret storehouse. When the true mind is aroused, that is the Dharma body; when the mind of the revealing cause is aroused, that is prajñā; when the mind of the circumstantial cause is aroused, that is liberation. Once the three minds are aroused, identical to the secular character "i", the nominally designated practitioner, abiding in these three minds by means of non-abiding dharmas, precisely abides in the secret storehouse of the three virtues of nirvāṇa; hence it is called the abidance of the initial arousal of the mind. If one abides in the principle of the three virtues, one abides in inconceivable liberation, which is abiding in the Mahāyāna. Abiding in prajñā through non-abiding dharmas is abiding in the Śūraṅgama Samādhi; maintaining the mind like empty space is abiding in the nature of dharmas (dharmatā), abiding in the true mark, abiding in suchness (tathatā), abiding in the tathāgatagarbha, abiding in the paramārtha-satya of the middle way, abiding in the dharmadhātu, abiding in ultimate emptiness, abiding in great kindness and great compassion, abiding in the ten powers, abiding in the four fearlessnesses, abiding in the eighteen unshared dharmas and four unhindered knowledges, abiding in great compassion and the three applications of mindfulness, abiding in great spiritual superknowledges, abiding in the four methods of attraction, and abiding in all pāramitās, all samādhis, and all dhāraṇī doors. In short, it is abiding in all the Buddha-dharmas of both the true and responsive bodies.