四教義 8.20

8.20

二明用別教位名，名別而義通者，即是三乘同觀第一義諦之理，取別教之名辨菩薩位也。就此即為二意：一正約名別義通辨位，二料簡。一正約名別義通辨位者，名別者即是十信、三十心、十地之名也。鐵輪位即是乾慧地、伏忍，三十心即是性地、柔順忍，八人地、見地即是初歡喜地，得無生忍故。《大品經》云：「須陀洹若智若斷，皆是菩薩無生法忍。」薄地向果，向即離垢地，果即明地。故《大品經》云：「阿那含若智若斷，是菩薩無生法忍。」阿那含向果，向即炎地，果即是難勝地。故《大品經》云：「阿那含智斷是菩薩無生法忍。」羅漢地向果，向是現前地，果是遠行地。故《大品經》云：「阿羅漢智斷是菩薩無生法忍。」辟支佛地，即是第八不動地，侵除習氣也。故《大品經》云：「辟支佛智斷是菩薩無生法忍。」菩薩即第九善慧地，第十法雲地當知如佛。佛地如前說，坐道場時一念相應慧斷二障習氣盡，所謂煩惱障、法障之習氣也，化一切有緣眾生竟，入無餘涅槃，如薪盡火滅。八相成道如前說。是則用別教名辨位，名異而義同，猶屬通教之位也。

Second, explaining the use of stage-names from the distinctive teaching, where names are distinct but meanings are shared: this refers to the three vehicles equally contemplating the principle of the truth of paramārtha-satya, while taking the names of the distinctive teaching to distinguish the bodhisattva stages. Here there are two aspects: first, correctly distinguishing stages in terms of distinct names with shared meanings; second, analytic differentiation. First, correctly distinguishing stages in terms of distinct names with shared meanings: 'distinct names' refers to the names of the ten faiths, the thirty minds, and the ten grounds. The iron-wheel stage is the stage of dry wisdom and forbearance of suppression; the thirty minds are the stage of nature and gentle and compliant forbearance; the stage of the eight persons and the stage of seeing are the first ground of joy, because forbearance of non-arising is attained. The Dàpǐn jīng says: 'Whether the wisdom or the abandonment of the srotaāpanna, all are the bodhisattva's forbearance of the non-arising of dharmas.' The stage of thinning approaching and at fruition: approaching is the ground of freedom from defilement, and fruition is the ground of illumination. Therefore the Dàpǐn jīng says: 'Whether the wisdom or the abandonment of the anāgāmin [read sakṛdāgāmin], it is the bodhisattva's forbearance of the non-arising of dharmas.' The anāgāmin approaching and at fruition: approaching is the ground of radiance, and fruition is the ground difficult to conquer. Therefore the Dàpǐn jīng says: 'The wisdom and abandonment of the anāgāmin are the bodhisattva's forbearance of the non-arising of dharmas.' The arhat stage approaching and at fruition: approaching is the ground of direct presence, and fruition is the ground of far-reaching. Therefore the Dàpǐn jīng says: 'The wisdom and abandonment of the arhat are the bodhisattva's forbearance of the non-arising of dharmas.' The stage of the pratyekabuddha is the eighth ground of immovability, which wears away habit-energies. Therefore the Dàpǐn jīng says: 'The wisdom and abandonment of the pratyekabuddha are the bodhisattva's forbearance of the non-arising of dharmas.' The bodhisattva is the ninth ground of good wisdom; the tenth ground of dharma cloud should be known as like a Buddha. The Buddha stage is as explained before: sitting at the site of enlightenment, with a single thought-moment of corresponding wisdom they sever the habit-energies of the two obstacles completely—namely, the habit-energies of the obstacle of afflictions and the obstacle of dharmas; having finished transforming all sentient beings with whom they have conditions, they enter nirvāṇa without remainder, like fire extinguished when fuel is consumed. The eight marks of attaining enlightenment are as explained before. Thus, when employing distinctive teaching names to distinguish stages, the names differ but the meaning is the same; they still belong to the stages of the shared teaching.