四教義 11.17

11.17

二明諸大乘經明初發心住名義不同者，《華嚴經》云：「初發心時便成正覺。」了達諸法真實之性，所有聞法不由他悟，是菩薩成就十種智力，究竟離虛妄，無染如虛空，清淨妙法身，堪然應一切，當知即是發真無漏斷無明初品也。即是此經明「一念知一切法是道場，成就一切智故」，又即是此經明「入不二法門，得無生法忍」也。是《大品經》明從初發心即坐道場，轉法輪度眾主，當知此菩薩為如佛。又《大品經》明菩薩從初一日行般若智慧猶如日光，假使舍利弗、目連滿閻浮提四天下如稻麻竹葦，智慧欲比菩薩，如滿閻浮提四天下螢光欲比日月光也。又即是《大品經》明「阿」字門所謂一切法初不生也。即是《法華經》云：「為令眾生開佛知見。」又《法華經》說龍女於剎那頃發菩提心成等正覺，即往南方無垢世界坐道場轉於法輪。即是《大涅槃經》云：「發心畢竟二不別，如是二心前心難。」即是《涅槃經》「復有一行是如來行，所謂大乘大般涅槃」，初住分證真涅槃也。如此等諸大乘經悉是圓教明初發心住也。

Second, explaining the differences in names and meanings of the abidance of the initial arousal of the mind across various Mahāyāna sūtras: The Avataṃsaka Sūtra says: "At the time of the initial arousal of the mind, one immediately achieves correct enlightenment." Completely penetrating the true nature of all dharmas, whatever Dharma one hears does not depend on the awakening of others; this bodhisattva accomplishes the ten powers of knowledge, ultimately free from falsity, untainted like empty space, possessing a pure, wondrous Dharma body, steadily responding to everything. One should know that this is precisely arousing true untaintedness and severing the first grade of ignorance. This is also what this [same] sūtra explains as "knowing in a single thought that all dharmas are the bodhimanda, because of accomplishing omniscience"; and it is also what this sūtra explains as "entering the non-dual Dharma gate and attaining the forbearance of non-arising dharmas." It is what the Dàpǐn jīng explains as sitting on the bodhimanda and turning the wheel of the Dharma to deliver the multitude of beings from the initial arousal of the mind; one should know that this bodhisattva is like a Buddha. Furthermore, the Dàpǐn jīng explains that from the very first day a bodhisattva practices the wisdom of prajñā, it is like the light of the sun; even if Śāriputra and Maudgalyāyana filled the four continents of Jambudvīpa like rice, hemp, bamboo, and reeds, if their wisdom were compared to that of the bodhisattva, it would be like the light of fireflies filling the four continents of Jambudvīpa compared to the light of the sun and moon. It is also what the Dàpǐn jīng explains as the syllable "A" gate, namely that all dharmas fundamentally do not arise. It is what the Lotus Sūtra calls: "In order to cause sentient beings to open the Buddha's knowledge and vision." Furthermore, the Lotus Sūtra says that the dragon girl aroused the bodhi-mind and attained equal and correct enlightenment in an instant, immediately going to the Spotless World in the south, sitting on the bodhimanda, and turning the wheel of the Dharma. It is what the Mahāparinirvāṇa Sūtra says: "The initial arousal of the mind and the ultimate [mind] are not different; of these two minds, the former mind is the difficult one." It is what the Nirvāṇa Sūtra refers to as "There is yet another practice which is the Tathāgata's practice, namely the Mahāyāna great parinirvāṇa," where the first abidance is a partial realization of the true nirvāṇa. All these Mahāyāna sūtras clarify the abidance of the initial arousal of the mind in the perfect teaching.