四教義 12.3

12.3

第四料簡，問曰：何不依大乘經論對諸法門明位？答曰：今引此等經論釋成圓教次位者，此約不思議平等法界辨不思議非次位之次位也。若別對法門，尋者若不得意，多別解別執，則失圓通中道之正意、不思議諸佛菩薩之次位也。是事非凡夫所知，正可仰信而已。故《華嚴經》云：「諸地不可說，何況以示人。」所以然者，且置大乘懺悔、發初隨喜一信心獲一施陀羅尼門已，不可向一切人說，雖復種種分別亦不可解。何況圓教四十二心法門，二乘尚不聞其名，豈有凡夫而能說也！且置是事，如聲聞法中學四念處，發煖法時亦不可向一切外凡未證者說，設種種因緣而解說者，終不可能解，豈況圓教諸佛菩薩位行而可知可說也！且置是事，如世凡人坐禪發禪五支功德，尚不可為未證者說，設方便巧說，未證之者亦不能解，豈況諸佛菩薩地位法門而可分別也！末代法師多取經論方便所明斷、伏對諸法門，釋大乘賢聖地位（云云）。今意不爾，所以者何？如水性冷，飲者方知，心無實行，何用問為？是以今辨四教四位者，出諸經論，此乃諸佛權實法門，於四不可說中用四悉檀而說，此是諸佛大菩薩境界，非諸小菩薩、聲聞、緣覺所知，豈況末代凡夫所能解也！深屬一家學道說法之者，自非得證分明，慎勿偏執諸經論諸佛菩薩方便赴緣之言，空諍不思議、不可測量之行位也。普願法界眾生歸僧息諍論，入大和合海也。

Fourth, critical analysis. Question: Why not rely on the Mahāyāna sūtras and treatises to correlate each of the Dharma gates with the stages? Answer: Now, in citing these sūtras and treatises to elucidate and establish the sequence of stages of the perfect teaching, this is discussing the inconceivable sequence that is non-sequence based on the inconceivable, equal dharmadhātu. If one were to separately correlate them with Dharma gates, then if those who study them fail to grasp the intended meaning, they will mostly develop distinctive understandings and distinctive attachments, thereby losing the correct meaning of the perfectly penetrating middle way and the inconceivable stages of the Buddhas and bodhisattvas. This matter is not something ordinary beings can know; one can only revere it in faith. Hence the Avataṃsaka-sūtra states: "The stages cannot be spoken of, much less shown to people." Why is this so? To set this aside for a moment: having practiced Mahāyāna repentance, generated the initial mind of rejoicing, attained a single mind of faith, and acquired the entrance to a single dhāraṇī of giving, this already cannot be spoken of to all ordinary people; even if one were to analyze it in various ways, they still could not understand it. How much less could ordinary beings speak of the Dharma entrances of the forty-two minds of the perfect teaching, whose names the two vehicles have not even heard! Setting this matter aside: as when studying the four applications of mindfulness in the Śrāvaka Dharma, when the state of warmth arises, this likewise cannot be spoken of to all external ordinary beings who have not yet realized it; even if one explains it through various causes and conditions, they can ultimately never understand it. How much less could the stages and practices of the Buddhas and bodhisattvas of the perfect teaching be known or spoken of! Setting this matter aside: as when an ordinary person in the world sits in meditation and generates the virtues of the five factors of dhyāna, this still cannot be spoken of to those who have not yet realized it; even if one explains it with skillful expedients, those who have not realized it still cannot understand. How much less could the stages and Dharma gates of the Buddhas and bodhisattvas be differentiated! The Dharma masters of the latter age mostly take the severance and subjugation clarified as expedients in sūtras and treatises to correlate them with various Dharma gates, explaining the stages of Mahāyāna worthies and sages (and so forth). My intention now is not like this. Why is that? Just as the nature of water is cold, and only one who drinks it knows it, if the mind lacks actual practice, what is the use of asking? Therefore, now when clarifying the four stages of the four teachings, drawing from the various sūtras and treatises, these are the expedient and ultimate Dharma gates of the Buddhas, which, within the four that are beyond predication, are spoken by using the four siddhāntas; this is the realm of the Buddhas and great bodhisattvas, not something known by the lesser bodhisattvas, śrāvakas, or pratyekabuddhas—how much less could it be understood by ordinary beings of the latter age! It deeply behooves those of our tradition who study the path and expound the Dharma: unless one has attained clear realization oneself, be cautious not to cling one-sidedly to the words spoken by the Buddhas and bodhisattvas in the various sūtras and treatises as expedients adapted to conditions, vainly disputing over the inconceivable and immeasurable stages of practice. It is my universal wish that sentient beings throughout the dharmadhātu take refuge in the Sangha, cease disputes, and enter the great ocean of harmony.