四教義 12.2

12.2

第三引眾經論證誠明圓教位者，《大涅槃經》明「月愛三昧從初一日至十五日光明漸漸增長，又從十六日至三十日光明漸漸滅盡。」月光漸漸增長譬智德十五，摩訶般若；光明漸漸滅盡譬十五斷德，無累解脫，無明漸漸滅盡也。十五種智斷者，三十心為三智斷，十地為十智斷，等覺為一智斷，合為十五智斷。故從初一日至十五日，故以月為譬也。月體即譬法身，法身是一，光明漸增，譬般若智德不生而生；光明漸減，譬解脫斷德不滅而滅。故《涅槃經》明：從初實安置諸子祕密之藏三德涅槃，然後我亦當於此祕藏藏而般涅槃，此最後究竟涅槃名為不生不生。般若畢竟不生不滅，更無惑可滅也。問曰：若是圓位頓悟，一證即便應究竟，何得引月愛三昧十五日月喻？答曰：一向無淺深，已如前破。但證位是諸佛境界，凡夫未識，豈可定執！今借十五日月喻者，此約不可喻中而論喻耳。故《涅槃經》云：「又解脫者，名無譬喻。無譬喻者即真解脫」，譬如面、譬如滿月，實非無有五根相同彼月也。問曰：何得知月喻譬地位？答曰：《勝天王般若》具出此義。問曰：若約佛性、中道明無明所覆，何得定有四十二品？答曰：此義前已略明。無明雖無所有，不有而有，不無淺深階品，一往大分為四十二品。然論品數，實自無量無邊不可說示。故《大智論》云：「無明品類其數甚多，是故處處說破無明三昧。」又云：「法愛難盡，處處重說般若也。」《法華經》云：「諸佛為一大事因緣故出現於世，為令眾生開佛知見、示佛知見、悟佛知見、入佛知見道故。」此之四義，南嶽師解云：「開佛知見即是十住，示佛知見即是十行，悟佛知見即是十迴向，入佛知見即是十地及等覺地。皆言佛知見者，悉得一切種智也。皆言佛知見者，悉得佛眼也。」又法句云：「是為諸佛一大事因緣者，同入一乘諸佛實相也。」又云：「唯佛與佛乃能究盡諸法實相。」又〈火宅品〉諸子門外索車，長者各賜諸子等一大車，是時諸子乘此寶車遊於四方，嬉戲、快樂、自在、無礙直至道場。言四方者，即譬開、示、悟、入之四位也。直至道場，即究竟盡諸法實相妙覺極位。如此，皆是明圓位之異名也。《大品經》明「阿」字等四十二字門，南嶽師解云：「此是諸佛之密語，表四十二心之位。若學問人多疑此語，謂《大智論》無此釋。然龍樹釋《大品經》論有千卷，什師並略，何必無此釋也？今謂此解深應冥會。所以然者，經說初『阿』後『荼』，中有四十二字，初『阿』字門亦具四十二字，後『荼』字門亦具四十二字。《華嚴經》云：『從初一地具足一切諸地功德』，詳此義意極似相關。又《大品經》云：『若聞初「阿」字門，則解一切義，所謂一切法初不生故』。此豈非圓教菩薩初得無生法忍之位也？『過「荼」無字可說』，此豈非是妙覺極地無上無上無過，不可過此字有法而可說也。又《大品經．廣乘品》說一切法門竟，即說四十二字，豈非是圓教菩薩從初發心得諸法實相，具一切佛法，故名『阿』字。至妙覺地窮一切諸法源底，故名『荼』字。」作此解釋，圓教之位極似分明。又四十二字門後，即說十地，此即是顯別教方便之次位也。又次十地，說三乘共十地，即是顯通教方便之位也。經文三處宛然，比決圓、別、通三教，顯在《大品經》文也。故《大品經》云：「是乘從三界出，到薩婆若中住。」又〈三慧品〉云：「菩薩從初發心修習三慧，至坐道場。」《仁王般若經》云：「三賢十聖忍中行，唯佛一人能盡源。」前所引《思益》、《楞伽》等經，明寂滅、真如有何次位，即是無次位之次位也。又《瓔珞經》云：「三賢菩薩心心寂滅，自然流入薩婆若海。」《華嚴經》明四十一位，既是圓頓之教，明圓位之意甚自分明，但有時開別教方便之說，事相隔別似如淺近。故十地論師作教道、證道二道明義，或作地相、地實二種明義，正是為修行別教方便事相之文也。又云：「一切無礙人，一切道出生死」也。《智度論》云：「菩薩從初發心觀涅槃行道，乃至坐道場。」又云：「菩薩從初發心觀諸法實相慧，名為般若波羅蜜，至佛心中變名一切種智。譬如入海，有始入者，有後入者，有至半者，有到彼岸者，皆名入海。菩薩亦爾，從初發心觀諸法實相，實相雖一，而觀智不無淺深之殊」也。

Third, citing various sūtras and treatises as authenticating proof to clarify the stages of the perfect teaching: The Mahāparinirvāṇa-sūtra explains, "In the moon-loving samādhi, from the first day to the fifteenth day, the light gradually increases; again, from the sixteenth day to the thirtieth day, the light gradually wanes until exhausted." The moon's light gradually increasing is an analogy for the fifteen [degrees of] virtue of wisdom, mahāprajñā; the light gradually waning until exhausted is an analogy for the fifteen [degrees of] virtue of severance, unburdened liberation, with fundamental ignorance gradually waning until exhausted. As for the fifteen kinds of wisdom and severance: the thirty minds constitute three [degrees of] wisdom and severance, the ten stages constitute ten [degrees of] wisdom and severance, and equal awakening constitutes one [degree of] wisdom and severance, combining to make fifteen [degrees of] wisdom and severance. Hence it runs from the first day to the fifteenth day, and for this reason the moon is used as an analogy. The substance of the moon is an analogy for the dharmakāya: the dharmakāya is one; the light gradually increasing is an analogy for the virtue of prajñā-wisdom arising without arising; the light gradually waning is an analogy for the virtue of liberation-severance ceasing without ceasing. Thus the Nirvāṇa-sūtra explains: From the beginning, [the Buddha] truly establishes all the sons in the secret treasury of the three virtues of nirvāṇa, and afterwards I too shall enter parinirvāṇa in this secret treasury; this final, ultimate nirvāṇa is called "non-arising non-arising." Prajñā is ultimately non-arising and non-ceasing, and there are no further delusions to be eliminated. Question: If the stages of the perfect [teaching] are sudden enlightenment, so that with a single realization one should immediately be ultimate, how can one cite the analogy of the fifteen days of the moon from the moon-loving samādhi? Answer: The assertion of an absolute lack of shallow and deep has already been refuted above. However, the stages of realization are the realm of the Buddhas, which ordinary beings do not yet know—how could one cling to it as fixed? Now, in borrowing the analogy of the fifteen days of the moon, this is merely discussing an analogy within what cannot be analogized. Hence the Nirvāṇa-sūtra states: "Furthermore, liberation is called 'without analogy'. That which is without analogy is true liberation." Just as one might speak of a face being "like the full moon," yet the face is not truly devoid of the five sense organs so as to be identical with that moon. Question: How is it known that the moon analogy is an analogy for the stages of the bhūmis? Answer: The Suvikrāntavikramiparipṛcchā Prajñāpāramitā Sūtra sets forth this meaning in full. Question: If, in terms of Buddha-nature and the middle way, [the stages] are explained by being obscured by fundamental ignorance, how can there definitively be forty-two grades? Answer: This meaning was already briefly clarified earlier. Although fundamental ignorance has no real existence, it exists without existing, and is not without shallow and deep gradations; tentatively, it is broadly divided into forty-two grades. Yet when discussing the number of grades, they are in truth boundless, limitless, and beyond expression. Therefore the Dà zhìdù lùn states: "The categories of fundamental ignorance are exceedingly numerous; for this reason the samādhi that shatters fundamental ignorance is spoken of everywhere." It also states: "Attachment to dharmas is difficult to exhaust, so prajñā is spoken of repeatedly everywhere." The Lotus Sūtra states: "The Buddhas appear in the world for one great matter of causes and conditions: to cause sentient beings to open the Buddha's knowledge and vision, to show the Buddha's knowledge and vision, to awaken to the Buddha's knowledge and vision, and to enter the path of the Buddha's knowledge and vision." Explaining these four meanings, the Master of Nanyue said: "Opening the Buddha's knowledge and vision is the ten abodes; showing the Buddha's knowledge and vision is the ten practices; awakening to the Buddha's knowledge and vision is the ten dedications; entering the Buddha's knowledge and vision is the ten stages and the stage of equal awakening. In all saying 'the Buddha's knowledge and vision', they all attain the knowledge of all aspects. In all saying 'the Buddha's knowledge and vision', they all attain the Buddha eye." Furthermore, a verse on the Dharma states: "This is the one great matter of causes and conditions of the Buddhas: entering together into the true mark of the Buddhas of the One Vehicle." It also states: "Only a Buddha together with a Buddha can exhaustively fathom the true mark of all dharmas." Furthermore, in the "Parable of the Burning House" chapter, the children ask for carts outside the gate, and the elder gives each of the children a single great cart; thereupon the children ride these jeweled carts, roaming in the four directions, playing, rejoicing, self-mastering, and unobstructed, going straight to the place of enlightenment. The "four directions" are an analogy for the four stages of opening, showing, awakening, and entering. "Going straight to the place of enlightenment" is the ultimate, supreme stage of wondrous awakening that exhausts the true mark of all dharmas. All such [expressions] are alternate names that clarify the stages of the perfect [teaching]. The Dàpǐn jīng clarifies the forty-two syllabic entrances, beginning with the letter "A". The Master of Nanyue explained: "These are the secret words of the Buddhas, signifying the stages of the forty-two minds." If scholarly persons largely doubt this statement, saying that the Dà zhìdù lùn contains no such interpretation—yet Nāgārjuna's treatise interpreting the Dàpǐn jīng originally had a thousand fascicles, which Master Kumārajīva entirely abridged; why must it be that he did not have this interpretation? Now I hold that this explanation accords deeply and matches implicitly. Why is this so? The sūtra states that "A" is at the beginning and "Ṭha" at the end, with forty-two letters in between. The initial syllabic entrance "A" also contains all forty-two letters, and the final syllabic entrance "Ṭha" also contains all forty-two letters. The Avataṃsaka-sūtra states: "From the initial first stage, the virtues of all the stages are fully possessed." Examining the intention of this meaning, it seems exceedingly interconnected. Furthermore, the Dàpǐn jīng states: "If one hears the initial syllabic entrance 'A', one understands all meanings, because all dharmas are originally unproduced." How could this not be the stage where the bodhisattva of the perfect teaching first attains the endurance of the non-arising of dharmas? "Beyond 'Ṭha' there are no syllables to be spoken"—how could this not be the supreme, unsurpassed, peerless ultimate stage of wondrous awakening, beyond which letter there are no dharmas that can be spoken? Furthermore, in the Dàpǐn jīng's "Broad Vehicle Chapter," after finishing the exposition of all Dharma entrances, it immediately speaks of the forty-two letters; how could this not mean that the bodhisattva of the perfect teaching, from first generating the mind, attains the true mark of all dharmas and is endowed with all Buddha-dharmas, and hence it is called the letter "A"; and upon reaching the stage of wondrous awakening, exhaustively fathoms the source and depth of all dharmas, and hence it is called the letter "Ṭha"? Interpreted in this manner, the stages of the perfect teaching appear exceedingly clear. Furthermore, immediately after the forty-two syllabic entrances, the ten stages are expounded; this reveals the sequential stages of the expedients of the distinctive teaching. Then next to the ten stages, the ten stages shared by the three vehicles are expounded; this reveals the expedient stages of the shared teaching. These three places in the sūtra text are distinctly manifest, comparing and determining the three teachings—perfect, distinctive, and shared—as clearly shown in the text of the Dàpǐn jīng. Hence the Dàpǐn jīng states: "This vehicle goes forth from the three realms and abides in sarvajñatā." Again, the "Three Wisdoms Chapter" states: "The bodhisattva, from first generating the mind, cultivates the three wisdoms until sitting at the place of enlightenment." The Benevolent King Prajñā Sūtra states: "The three worthies and ten sages practice within endurance; only the Buddha alone can exhaust the source." The sūtras previously cited, such as the Viśeṣacintibrahma-paripṛcchā and the Laṅkāvatāra, in clarifying that quiescence and suchness have no sequence of stages, refer precisely to the sequence of stages without sequence. Furthermore, the Yingluo jing states: "The bodhisattvas of the three worthies, thought after thought quiescent, naturally flow into the ocean of sarvajñatā." The Avataṃsaka-sūtra clarifies the forty-one stages; since it is the teaching of the perfect and sudden, its intention in clarifying the stages of the perfect [teaching] is self-evidently clear, yet at times it opens the expedient exposition of the distinctive teaching, where the phenomenal characteristics are separated, appearing as if shallow and proximate. Therefore the masters of the Daśabhūmika Treatise formulate the two paths of the teaching path and the realization path to clarify the meaning, or formulate the two kinds of stage characteristics and stage reality to clarify the meaning, which are precisely texts addressing the phenomenal characteristics of the expedients for practicing the distinctive teaching. It also states: "All unobstructed persons emerge from birth and death along all paths." The Zhìdù lùn states: "The bodhisattva, from first generating the mind, contemplates nirvāṇa and practices the path, up until sitting at the place of enlightenment." It also states: "The wisdom with which a bodhisattva, from first generating the mind, contemplates the true mark of all dharmas is called prajñāpāramitā; upon reaching the mind of a Buddha, its name transforms to the knowledge of all aspects. For example, regarding entering the ocean: there are those who have just entered, those who have entered later, those who have reached the halfway point, and those who have reached the other shore—all are called 'entering the ocean'. The bodhisattva is also like this: from first generating the mind, contemplating the true mark of all dharmas, although the true mark is one, the wisdom of contemplation is not without the distinctions of shallow and deep."