四教義 11.9

11.9

第二正明圓教位者，亦還約七位明五十二位不同。一十信，二十住，三十行，四十迴向，五十地，六等覺地，七妙覺地。但解者不同：有師言：「圓教頓悟，一悟即是佛，無復位別之殊；說十地位者，為鈍根人耳。」如《思益經》云：「如此學者即不從一地至一地。」又有師解言：「圓教既是頓悟，初心一悟即究竟圓極，而有四十二位，但是化物方便，立淺深之名耳。」故《楞伽經》云：「初地即二地，二地即三地」，寂滅真如有何次位也！又有師云：「圓教初頓，至十住即是十地，而說有十行、十迴向、十地者，此是重說意。謂此諸解釋悉是偏取，平等法界尚不論悟與不悟，孰論淺之與深！不悟而論悟者，不淺不深論淺深也！」尋諸大乘經，明理究竟無過《華嚴》、《大集》、《大品》、《法華》、《涅槃》，雖明法界平等無說無示，而菩薩位行終日炳然。是以，今還約七位以明圓教菩薩之位也。

Second, directly clarifying the stages of the perfect teaching: Here again, fifty-two different stages are clarified in terms of seven stages: first, the ten faiths; second, the ten abodes; third, the ten practices; fourth, the ten dedications; fifth, the ten bhūmis; sixth, the stage of equal enlightenment; seventh, the stage of wondrous enlightenment. However, commentators differ. Some masters say: 'The perfect teaching is sudden awakening; with one awakening, one is a Buddha, and there is no longer any distinction of stages; speaking of the stages of the ten bhūmis is only for people of dull faculties.' As the Viśeṣacintā-[brahma-paripṛcchā] Sūtra says: 'Those who learn thus do not proceed from one bhūmi to another bhūmi.' Another master explains: 'Since the perfect teaching is sudden awakening, the initial mind upon a single awakening is ultimately and perfectly consummate, and the forty-two stages are merely expedients to transform beings, setting up names of shallow and profound.' Hence the Laṅkāvatāra Sūtra says: 'The first bhūmi is the second bhūmi, the second bhūmi is the third bhūmi.' In quiescent tathatā, what sequence of stages could there be! Yet another master says: 'The perfect teaching is initially sudden; reaching the ten abodes is already the ten bhūmis; speaking of the ten practices, ten dedications, and ten bhūmis is a reiteration of the idea.' We say that all these interpretations are one-sided. In the equitable dharmadhātu, one does not even speak of awakening versus non-awakening, who could speak of shallow versus profound! To speak of awakening where there is no awakening is to speak of shallow and profound where there is neither shallow nor profound! Examining the various Mahāyāna sūtras, for ultimate clarification of principle none surpass the Avataṃsaka, Mahāsaṃnipāta, Dàpǐn jīng, Lotus Sūtra, and Nirvāṇa Sūtra. Although they clarify that the equitable dharmadhātu has neither preaching nor pointing out, the bodhisattva's stages and practices are clearly manifest all day long. Therefore, we now again rely on the seven stages to clarify the stages of bodhisattvas of the perfect teaching.