四教義 5.10

5.10

七明世第一法位者，於凡夫所得最勝善根，名為世間第一法也，亦是善有漏五陰，亦智慧性。上忍一剎那，依六地定，以生一剎那最勝善根，名為世間第一法。此一剎那具足五力，苦下四行隨緣，一行一剎那不住，故似見道。所以者何？行人有二種：一愛行，二見行。愛行有二種：我慢行，懈怠增。見行亦二種，謂我及我所。著我慢者，修無常行入世第一法。懈怠增者，修苦行入。著我者，修無我行入。著我所者，修空行入。彼修總想念處，次第生決定心。世間善有九品：下下、下中、下上，名煗法；中下、中中，名頂法；中上、上下、上中，名忍法；上上，名世間第一法。若觀五陰無常等善根名煗法，觀三寶功德名頂法，觀察聖諦名忍法，觀苦聖諦次第聖道名世間第一法。煗法若退法捨、若命終捨、若度界地捨，頂法亦如是。忍法無退法捨，餘二捨同上。世第一法一剎那無捨。復次，是四善根人皆用性、共、緣法念處修道，亦是四念處之異名也。即一得不失，更受勝名之義也。《毘婆沙》解釋世第一法，遂有數十家異釋不同，七賢名義無量，豈凡夫所知也。問曰：七賢之位前淺後深，何故偏釋乾慧地，不委分別性地？答曰：乾慧地最淺，如上分別已自難知，非世能測，正是初心所學邪正分派，一切佛法行人即自怱用，一切學問坐禪之人所迷沒處，須略分別也。若入性地，解慧目生，非凡能所測，多言妄說何可承信？所以一家講讀說法必須委釋初心。若賢聖深位，但點章而已。其坐禪者略知佛法大意，即須覺悟無常、懺悔行道，豈可馳逐不急之言！其欲稱說利物，得此正意，分明名相，有所不達，更自尋訪。略說七賢位竟。

Seventh, explaining the stage of the highest mundane dharmas: the supreme wholesome roots obtained among ordinary beings are called the highest mundane dharmas; they also consist of wholesome tainted five aggregates and also have the nature of wisdom. In a single instant of supreme patience, relying on the concentration of the six stages, by producing a single instant of the supreme wholesome roots, it is called the highest mundane dharma. This single instant is replete with the five powers, taking as object any one aspect among the four aspects under [the truth of] suffering, not abiding for more than a single instant, and thus it resembles the path of seeing. Why is this? Practitioners are of two kinds: first, practitioners of craving; second, practitioners of views. Practitioners of craving are of two kinds: practitioners of conceit, and those predominant in laxity. Practitioners of views are also of two kinds: regarding self, and regarding what belongs to self. Those attached to conceit cultivate the aspect of impermanence to enter the highest mundane dharmas. Those predominant in laxity cultivate the aspect of suffering to enter. Those attached to a self cultivate the aspect of non-self to enter. Those attached to what belongs to a self cultivate the aspect of emptiness to enter. They cultivate the four applications of mindfulness considered collectively, progressively generating a resolute mind. Mundane wholesomeness has nine grades: lowest-lowest, lowest-middle, and lowest-highest are called the stage of warmth; middle-lowest and middle-middle are called the stage of summits; middle-highest, highest-lowest, and highest-middle are called the stage of patience; highest-highest is called the highest mundane dharmas. If one contemplates the wholesome roots of the five aggregates as impermanent and so forth, it is called warmth; contemplating the merits of the Three Jewels is called summits; examining the noble truths is called patience; contemplating the noble truth of suffering and sequentially the noble path is called the highest mundane dharmas. Warmth is relinquished through deterioration, or relinquished at death, or relinquished through transcending the realm-stage; summits are also like this. Patience does not have relinquishment through deterioration; the remaining two kinds of relinquishment are the same as above. The highest mundane dharmas last a single instant and have no relinquishment. Furthermore, these people of the four wholesome roots all use mindfulness of dharmic nature, shared mindfulness, and object-oriented mindfulness to cultivate the path; these are also different names for the four applications of mindfulness. That is, once obtained, it is not lost, and furthermore receives the meaning of a superior designation. The *Vibhāṣā* explains the highest mundane dharmas with several dozen divergent interpretations; the names and meanings of the seven worthies are immeasurable—how could ordinary beings know them? Question: The stages of the seven worthies are shallow at first and deep later; why specifically explain the stage of dry wisdom and not distinguish the stage of nature in detail? Answer: The stage of dry wisdom is the shallowest, yet as distinguished above, it is already difficult to know in itself and cannot be fathomed by the mundane world; it is precisely where beginners learn to separate the wrong from the right, where all practitioners of the Buddha's Dharma act heedlessly on their own, and the place where all scholars and practitioners of seated meditation become lost and submerged—it must be briefly distinguished. If one enters the stage of nature, the eye of understanding and wisdom is born, which cannot be fathomed by ordinary beings; how could manifold words and false explanations be trusted? Therefore, when our school lectures and preaches the Dharma, it must explain the beginner's mind in detail. As for the deep stages of the worthies and nobles, they are merely pointed out by chapters. Those who sit in meditation need only briefly know the general meaning of the Buddha's Dharma, and then must awaken to impermanence, repent, and practice the path; how could they race after non-urgent words? Those who wish to expound it to benefit beings, having obtained this correct meaning and clarified the terms and characteristics, if there is anything they have not mastered, may investigate it further on their own. The brief exposition of the stages of the seven worthies is concluded.