四教義 11.5

11.5

二約斷界內、界外見思、無明不同者。若別教三十心斷界內見思、伏界外無明，十地斷界外見思、無明分為三道，如前別教明十地中分別。若圓教十信斷界內見思、圓伏界外見思、無明，發趣初心圓斷界外見思、無明，終至等覺方盡。故《地持論》明清淨淨禪云：「離一切見清淨淨禪，煩惱障、智障斷清淨淨禪」，此並等覺之位明此義也。《大涅槃》云：「十地菩薩為無我見輪惑之所轉也」，即是斷見不盡之義。又「十地菩薩雖見佛性而不了了，諸佛如來見於佛性而得了了」，此皆約見惑盡、不盡，故有了了、不了了殊也。斷欲愛至佛果方盡者，欲愛即是六欲。《鴦崛經》云：「所謂彼眼根於諸如來常具足無我減，修了了分明見，乃至意根亦復如是。」如《法華經》說六根清淨雖未得無漏，而其六根清淨如此。當知即是伏欲愛煩惱之位。發趣初心發真無漏，即分斷欲愛，至等覺方盡，故《華嚴經》明「得佛六根究竟清淨」也。斷色愛至等覺方盡者，《大涅槃經》云：「因滅是色，獲得常色，名為色解脫。」涅槃色愛方盡、斷無色愛至佛方盡者，因滅是受，獲得常受，想、行、識亦復如是，是名受、想、行、識解脫，涅槃無色愛方盡也。四住惑與無明共合，四住若盡無明亦盡，若無明盡四住亦盡，是則圓伏、圓斷、圓盡。故《大品經》云：「色無邊故，般若波羅蜜無邊，陰、入、界一切諸法皆亦如是。」又云：「諸法等故，般若波羅蜜等。」故此經云：「於食等者諸法亦等，諸法等者於食亦等。」以一食施一切，若能如是，乃可取食。食法尚等，何況復見思、無明所緣之法而不等也！如此之義，豈與前別教斷伏而不異乎！經說：「依了義經，不依不了義經。」

Second, the differences in terms of severing views, thoughts, and ignorance within and beyond the realms: In the distinctive teaching, during the thirty minds one severs views and thoughts within the realms and subdues ignorance beyond the realms; during the ten bhūmis one severs views, thoughts, and ignorance beyond the realms, divided into three paths, as distinguished earlier in the distinctive teaching's explanation of the ten bhūmis. In the perfect teaching, during the ten faiths one severs views and thoughts within the realms and perfectly subdues views, thoughts, and ignorance beyond the realms; at the initial mind of aspiring forth, one perfectly severs views, thoughts, and ignorance beyond the realms, which is fully exhausted only at equal enlightenment. Therefore, the Bodhisattvabhūmi Treatise, clarifying pure and clean dhyāna, states: 'Pure and clean dhyāna free from all views; pure and clean dhyāna severing the affliction hindrance and the cognitive hindrance'—these both clarify this meaning in the stage of equal enlightenment. The Mahāparinirvāṇa Sūtra states: 'A bodhisattva of the tenth bhūmi is turned around by the wheel of delusions of the view of non-self,' which conveys the meaning that views have not been completely severed. It also states: 'Although a bodhisattva of the tenth bhūmi sees the Buddha-nature, they do not see it clearly; the Buddhas, Tathāgatas, see the Buddha-nature and see it clearly.' These are both based on whether the delusions of view are exhausted or not exhausted; hence there is the difference between seeing clearly and not clearly. As for severing the desire for sensual pleasures being exhausted only at the Buddha fruit, desire for sensual pleasures refers to the six desires. The Aṅgulimālīya Sūtra states: 'That eye faculty of the Tathāgatas is always fully endowed with non-self reduction, cultivated and clearly seen, and so on up to the mental faculty as well.' As stated in the Lotus Sūtra, although the purification of the six sense faculties has not yet attained the untainted, their purification is nevertheless like this. One should know that this is the stage of subduing the afflictions of desire for sensual pleasures. When true untaintedness is generated at the initial mind of aspiring forth, one partially severs the desire for sensual pleasures, exhausting it only at equal enlightenment; hence the Avataṃsaka Sūtra clarifies 'attaining the Buddha's ultimate purification of the six sense faculties.' As for severing attachment to form being exhausted only at equal enlightenment, the Mahāparinirvāṇa Sūtra states: 'Because this form is extinguished, one attains permanent form; this is called the liberation of form.' In nirvāṇa attachment to form is finally exhausted. As for severing attachment to the formless being exhausted only at the Buddha stage: 'Because this feeling is extinguished, one attains permanent feeling; perception, formations, and consciousness are also like this; this is called liberation from feeling, perception, formations, and consciousness'—in nirvāṇa, attachment to the formless is finally exhausted. The delusions of the four entrenchments combine with ignorance; if the four entrenchments are exhausted, ignorance is also exhausted; if ignorance is exhausted, the four entrenchments are also exhausted. Thus there is perfect subduing, perfect severing, and perfect exhaustion. Therefore, the Dàpǐn jīng says: 'Because form is boundless, the prajñāpāramitā is boundless; the aggregates, sense bases, and elements—all dharmas—are likewise so.' It also says: 'Because all dharmas are equal, the prajñāpāramitā is equal.' Thus this sūtra says: 'If one is equal toward food, all dharmas are also equal; if all dharmas are equal, one is also equal toward food.' Giving all through a single meal—if one can be like this, only then may one take food. Even the dharma of food is equal, how much more so the dharmas that are the objects of views, thoughts, and ignorance—how could they not be equal! How could such a meaning not be different from the subduing and severing of the preceding distinctive teaching! The sūtra says: 'Rely on the sūtras of definitive meaning, do not rely on sūtras of non-definitive meaning.'