四教義 8.19

8.19

二簡名別義通者，即為二意：一約前三乘共十地菩薩別立三忍名，二明用別教名名別義通。一明用通教位立別位名別而義通者，義通以如前說。今言名別者，別為菩薩立伏忍、柔順忍、無生忍之名也。所以者何？乾慧地三乘同伏見惑，而菩薩更加伏忍之名者，菩薩信因緣即空，而於無生四諦降伏其心，起四弘誓願，雖知眾生如虛空，而發心度一切眾生。是菩薩欲度眾生如度虛空，故《金剛般若經》云：「菩薩應如是降伏其心，所謂滅度無量無邊眾生，實無眾生得滅度者。」次明三誓願降伏其心亦如是。故在乾慧地修停心時，別名為伏忍，異二乘也。別想、總想念處皆名伏忍亦如是。復次，三乘之人同發善有漏五陰，生相似解，皆能柔伏見惑，順第一義諦理。而菩薩獨受柔順忍名者，菩薩非但伏結順理，又能為一切眾生伏心、遍行六度，一切事中福德智慧皆令究竟。如三藏教門三阿僧祇修六度，乃至不惜身命至中忍滿。今此菩薩亦如是，以空、無想、無願調伏諸根，欲為眾生滿足六度，故名順忍也。復次，三乘之人同發真無漏，若智若斷同名無生。而菩薩獨受無生法忍名者，以其見第一義諦，雖斷結使而不生取證之心，故別受無生法忍之名。所以者何？若生取證心即墮二乘地，不得入菩薩第九地。復次，三乘同得神通，而二乘不能用神通成就眾生、淨佛國土，故不名得受遊戲之名。菩薩能爾，故名菩薩受遊戲神通之名。阿那含雖斷五下分結，而不能捨深禪定來生欲界，和光利物而不同塵。菩薩能如是，故別說為「離欲清淨」也。問曰：通教三乘同觀二諦，約位云何分別？答曰：二乘雖觀二諦，一向體假入空，用真斷結至無學果。菩薩亦觀二諦，始從乾慧終至見地，多用從假入空觀，得一切智慧眼，多用真也。從薄地學遊戲神通多修從空入假觀，得道種智法眼多用俗也。從辟支佛地學二觀淳熟，雙照二諦入菩薩地，自然流入薩婆若海。是則無功用心修種智佛眼，佛地圓明成一切種智，佛眼圓照二諦究竟也。故《大智度論》云：「聲聞法中名乾慧地，於菩薩即是伏忍。聲聞法中名性地，於菩薩法中名柔順忍。聲聞法中名八人地，於菩薩法中名無生法忍。聲聞法中名為見地，於菩薩法中是無生法忍果。聲聞法中名為薄地，於菩薩法中名為遊戲五神通。聲聞法中名離欲地，於菩薩法名為離欲清淨阿羅漢地，於聲聞法即是佛地，三藏佛三十四心發真斷三界結盡，與羅漢齊也。」《大品經》云：「阿羅漢若智若斷，是菩薩無生法忍。」辟支佛地，《大品經》云：「辟支佛若智若斷，是菩薩無生法忍」，即對菩薩八地侵除習氣、九地過辟支佛地入菩薩位。菩薩位者，九地、十地。是則十地菩薩當知如佛，齊此習氣未盡。過菩薩地則入佛地，用誓願扶習氣，生閻浮提八相成道。五相如前料簡，大小乘同異，如《大智論》分別。六成道相者，菩提樹下得一念相應慧，與無生四諦理相應，斷一切煩惱習盡，具足大慈大悲、十力、四無所畏、十八不共法、四無礙智、一切功德智慧，名之為佛。七轉法輪相者，權智開三藏生滅四諦法輪，實智說摩訶衍無生四諦法輪，通三乘人也。八入涅槃相者，雙樹入無餘涅槃，如薪盡火滅，留舍利為一切天人之福田也。是名通教大乘八相成道。是則三乘之人同見真諦之理，同得二種涅槃，但大乘有八相成道之異，是為通教大乘，別為菩薩立名位也。

Second, distinguishing distinct names with shared meanings has two aspects: first, establishing distinct names of the three patiences based on the preceding ten stages shared by the three vehicles for bodhisattvas; second, explaining the use of distinct teaching names, where the names are distinct but the meanings are shared. First, explaining the establishment of distinct stage-names using the shared teaching stages, where the names are distinct yet the meanings shared: that the meaning is shared is as explained previously. Now, regarding distinct names: this means specifically establishing for bodhisattvas the names of forbearance of suppression, gentle and compliant forbearance, and forbearance of non-arising. Why is this? In the stage of dry wisdom, all three vehicles equally suppress delusions of view; yet that the bodhisattva additionally receives the name 'forbearance of suppression' is because the bodhisattva has faith that causes and conditions are identical to emptiness, and regarding the four truths of non-arising subdues their mind and raises the four vast vows: though knowing that sentient beings are like empty space, they resolve to deliver all sentient beings. This bodhisattva wishes to deliver sentient beings as if delivering empty space; therefore the Diamond Prajñā Sūtra says: 'A bodhisattva should thus subdue their mind: namely, by leading measureless and boundless sentient beings to extinction, yet in truth no sentient being attains extinction.' Next, explaining the subduing of the mind through the three [remaining] vows is also like this. Therefore, when cultivating stopping the mind in the stage of dry wisdom, it is distinctively named forbearance of suppression, distinguishing it from the two vehicles. The applications of mindfulness considered separately and collectively are both named forbearance of suppression in the same way. Furthermore, practitioners of the three vehicles equally generate wholesome, tainted five aggregates and produce approximate understanding; all are able to gently suppress delusions of view and accord with the principle of the truth of paramārtha-satya. Yet that the bodhisattva alone receives the name 'gentle and compliant forbearance' is because the bodhisattva not only suppresses fetters and accords with principle, but is also able to subdue their mind for the sake of all sentient beings, universally practice the six perfections, and bring merit and wisdom to ultimate completion in all affairs. Just as in the Tripiṭaka teaching one cultivates the six perfections through three asaṃkhyeya kalpas, even not begrudging body and life until middle forbearance is fulfilled, so too is this bodhisattva: using emptiness, signlessness, and wishlessness to regulate and subdue the sense faculties, they wish to fulfill the six perfections for sentient beings; hence it is named compliant forbearance. Furthermore, practitioners of the three vehicles equally generate true untaintedness: both wisdom and abandonment are equally called non-arising. Yet that the bodhisattva alone receives the name 'forbearance of the non-arising of dharmas' is because, seeing the truth of paramārtha-satya, although they sever the fetters, they do not give rise to a mind that grasps realization; hence they distinctively receive the name of forbearance of the non-arising of dharmas. Why is this? If they gave rise to a mind that grasps realization, they would fall into the stage of the two vehicles and could not enter the ninth stage of the bodhisattva. Furthermore, the three vehicles equally attain supernormal powers; yet the two vehicles cannot use supernormal powers to mature sentient beings and purify buddha-lands, so they do not obtain the name of sportiveness. The bodhisattva is able to do so; hence the bodhisattva receives the name of sporting in supernormal powers. Although the anāgāmin severs the five lower fetters, they cannot abandon deep dhyāna concentration to be born in the desire realm, blending their radiance to benefit beings without being tainted by the dust. The bodhisattva can do so; hence it is distinctively called 'purified of desire'. Question: In the shared teaching, all three vehicles contemplate the two truths; how are they distinguished according to stages? Answer: Although the two vehicles contemplate the two truths, they wholly embody the provisional to enter emptiness, using the true to sever fetters up to the fruit of non-learning. The bodhisattva also contemplates the two truths: starting from dry wisdom and ending at the stage of seeing, they mostly use the contemplation of entering emptiness from the provisional, attaining the eye of all-wisdom, mostly using the true. From the stage of thinning, in learning to sport in supernormal powers, they mostly cultivate the contemplation of entering the provisional from emptiness, attaining the Dharma-eye of the wisdom of paths, mostly using the conventional. From the stage of the pratyekabuddha, they learn to mature both contemplations; illuminating both truths simultaneously, they enter the Bodhisattva stage, naturally flowing into the ocean of sarvajñā. This is cultivating the Buddha-eye of the wisdom of paths without effortful application of mind; at the Buddha stage, perfect brilliance completes the wisdom of all modes, and the Buddha-eye completely illuminates the two truths to the ultimate. Therefore the Dà zhìdù lùn says: 'In the Dharma of the śrāvaka it is called the stage of dry wisdom; for the bodhisattva it is forbearance of suppression. In the Dharma of the śrāvaka it is called the stage of nature; in the Dharma of the bodhisattva it is gentle and compliant forbearance. In the Dharma of the śrāvaka it is called the stage of the eight persons; in the Dharma of the bodhisattva it is forbearance of the non-arising of dharmas. In the Dharma of the śrāvaka it is called the stage of seeing; in the Dharma of the bodhisattva it is the fruition of forbearance of the non-arising of dharmas. In the Dharma of the śrāvaka it is called the stage of thinning; in the Dharma of the bodhisattva it is sporting in the five supernormal powers. In the Dharma of the śrāvaka it is called the stage of freedom from desire; in the Dharma of the bodhisattva it is called purified of desire. The stage of the arhat is the Buddha stage in the Dharma of the śrāvaka: the Tripiṭaka Buddha severs the fetters of the three realms completely with thirty-four mental moments generating the true, equaling the arhat.' The Dàpǐn jīng says: 'Whether the wisdom or the abandonment of the arhat, it is the bodhisattva's forbearance of the non-arising of dharmas.' Regarding the stage of the pratyekabuddha, the Dàpǐn jīng says: 'Whether the wisdom or the abandonment of the pratyekabuddha, it is the bodhisattva's forbearance of the non-arising of dharmas.' This corresponds to the bodhisattva's eighth stage of wearing away habit-energies, and the ninth stage surpassing the pratyekabuddha stage to enter the bodhisattva position. The bodhisattva position comprises the ninth and tenth stages. Thus, one should know that the tenth-stage bodhisattva is like a Buddha; up to this point, habit-energies are not yet exhausted. Surpassing the Bodhisattva stage, one enters the Buddha stage: using vows to sustain habit-energies, they are born in Jambudvīpa and manifest the eight marks of attaining enlightenment. The [first] five marks are distinguished as before; the similarities and differences between the Mahāyāna and Hīnayāna are differentiated as in the Dà zhìdù lùn. Sixth, the mark of attaining enlightenment: beneath the Bodhi tree, attaining a single thought-moment of corresponding wisdom, corresponding to the principle of the four truths of non-arising, they sever all afflictions and habit-energies completely; endowed with great benevolence and great compassion, the ten powers, the four fearlessnesses, the eighteen unshared dharmas, the four unhindered knowledges, and all merits and wisdom, they are named Buddha. Seventh, the mark of turning the wheel of the Dharma: with expedient wisdom they turn the wheel of the Tripiṭaka's four truths of arising and ceasing; with ultimate wisdom they expound the wheel of the Mahāyāna's four truths of non-arising, shared by people of the three vehicles. Eighth, the mark of entering nirvāṇa: between the twin trees they enter nirvāṇa without remainder, like fire extinguished when fuel is consumed, leaving relics as a field of merit for all devas and humans. This is called the eight marks of attaining enlightenment in the Mahāyāna of the shared teaching. Thus, practitioners of the three vehicles equally see the principle of true truth and equally attain the two kinds of nirvāṇa; it is only that the Mahāyāna has the distinction of the eight marks of attaining enlightenment. This is establishing names and stages distinctively for the bodhisattva in the Mahāyāna of the shared teaching.