四教義 8.5

8.5

第三正明通教三乘位者，即為二意：一明三乘共行十地，二簡名別義通。一明三乘共行十地位者，即為二意：一標名，二解釋。一標名者，一乾慧地，二性地，三八人地，四見地，五薄地，六離欲地，七已辦地，八辟支佛地，九菩薩地，十佛地。故《大品經》云：「菩薩從初乾慧地至菩薩地皆行皆學而不取證，佛地亦學亦證」，故言三乘通位也。二解釋者，釋乾慧地。三乘初心通名乾慧地者，乾慧地即是三賢之位也。一五停心，二別想念處，三總想念處。一五停心者，就此為三意：一分別拙巧不同，二正明五停心之位，三簡真偽。一分別拙巧不同者，三藏所明初賢與通教不同，彼約信解生滅四諦修五停心，今約無生四諦信解修五停心，二種信解既拙巧不同，故入停心之位目足不同也。二正明五停心位。所言賢者，本是隣聖之義，亦是直善之名。今言直善即為二意：一釋直義，二釋善義。一釋直義者，信解直正，異於外人邪僻，又不同拙度之曲，離此二邊名之為直。所以然者，三乘之人同聞無生四諦，信解分明故得然也。信無生苦諦者，信五陰、十二入、十八界不生，皆如幻化，如夢、響、水月、鏡像，畢竟空、無所有，是則解苦無苦。苦雖無苦，若不知無苦，則為苦所苦，名曰愚夫。若知無苦，此則無苦而有真諦。信無生集諦者，了一切煩惱業行皆如夢、幻、響、化、水月、鏡像，畢竟空、無所有，無有和合相。若不知無所有，則有結業流轉，故知無所有是則解集無集，是故無集而有真諦。信無生滅諦者，知一切生滅之法皆不可得，設使有法過於涅槃，亦如夢、幻、響、化、水月、鏡像，本自不生、今亦無滅。若不知不生不滅，則生滅終不自滅。若知不生不滅，則生滅自然而滅，是則有滅而有真諦也。信無生道諦者，信一切至涅槃道皆如夢、幻、響、化、水月、鏡像，無有二相，是則不見通與不通。若見有二相、有通不通，則無明壅塞。若知不二之相，不見通與不通，則任運虛通入第一義，是則知道有道而有真諦也。若三乘之人初入佛法信解此悟分明，名正直心。但菩薩因此無生四諦起慈悲誓願，故名摩訶薩也。問曰：若知諸法皆無所有，是則不見真與不真，何須結無生四真之名？答曰：此皆約《思益經》、《涅槃經》制義，非凡情自立，得意忘言，無生四真之名何足疑礙？

Third, properly explaining the stages of the three vehicles in the shared teaching has two points: first, explaining the ten stages practiced in common by the three vehicles; second, distinguishing that the names are distinct while the meaning is shared. Explaining the ten stages practiced in common by the three vehicles has two points: first, listing the names; second, interpreting them. First, listing the names: 1. stage of dry wisdom; 2. stage of dharmic nature; 3. stage of the eight persons; 4. stage of seeing; 5. stage of thinning; 6. stage of freedom from desire; 7. stage of having completed the task; 8. stage of the pratyekabuddha; 9. stage of the bodhisattva; 10. Buddha stage. Thus the Dàpǐn jīng says: 'From the initial stage of dry wisdom up to the bodhisattva stage, the bodhisattva practices all and learns all without realizing [extinction]; at the Buddha stage, they both learn and realize.' Hence they are called the stages shared by the three vehicles. Second, interpreting them: interpreting the stage of dry wisdom. That the initial mind of the three vehicles is universally named the stage of dry wisdom is because the stage of dry wisdom is none other than the stages of the three worthies: first, the fivefold mental pacification; second, the applications of mindfulness considered separately; third, the applications of mindfulness considered collectively. The fivefold mental pacification has three points: first, distinguishing the difference between clumsy and skillful; second, properly explaining the stages of the fivefold mental pacification; third, discerning the genuine from the false. First, distinguishing the difference between clumsy and skillful: the initial worthy explained in the Tripiṭaka [teaching] differs from that in the shared teaching. That [teaching] cultivates the fivefold mental pacification based on faith and understanding in the four noble truths of arising and ceasing; this [teaching] cultivates the fivefold mental pacification based on faith and understanding in the four noble truths of non-arising. Since the two kinds of faith and understanding differ as clumsy and skillful, their eyes and feet in entering the stages of mental pacification are also different. Second, properly explaining the stages of the fivefold mental pacification: what is called a 'worthy' fundamentally means being close to the noble, and is also an appellation for upright goodness. Now, speaking of upright goodness has two meanings: first, explaining the meaning of 'upright'; second, explaining the meaning of 'goodness'. First, explaining the meaning of 'upright': faith and understanding are upright and correct, different from the heterodox and perverse [views] of non-Buddhists, and also not the crookedness of clumsy conveyance; being free from these two extremes is named 'upright'. Why is this? It is because persons of the three vehicles equally hear the four noble truths of non-arising and have distinct faith and understanding, hence achieving this. In having faith in the truth of suffering as non-arising, one has faith that the five aggregates, twelve sense bases, and eighteen realms do not arise, and are all like an illusion, a phantom, a dream, an echo, the moon in water, or an image in a mirror, ultimately empty and non-existent; this is understanding suffering as without suffering. Although suffering is without suffering, if one does not know it is without suffering, one is afflicted by suffering, and is called a foolish worldling. If one knows there is no suffering, then while suffering is absent, the true truth exists. In having faith in the truth of accumulation as non-arising, one fully comprehends that all afflictions, karmic activities, and practices are like a dream, an illusion, an echo, a phantom, the moon in water, or an image in a mirror, ultimately empty and non-existent, without any mark of aggregation. If one does not know they are non-existent, then there are fetters and karma revolving [in saṃsāra]; therefore, knowing they are non-existent is understanding accumulation as without accumulation; hence accumulation is absent, and the true truth exists. In having faith in the truth of cessation as non-arising, one knows that all dharmas of arising and ceasing are unobtainable; even if there were a dharma surpassing nirvāṇa, it too would be like a dream, an illusion, an echo, a phantom, the moon in water, or an image in a mirror, originally unarisen and now without cessation. If one does not know non-arising and non-cessation, then arising and ceasing will never cease of themselves. If one knows non-arising and non-cessation, then arising and ceasing will cease spontaneously; this is cessation existing while the true truth exists. In having faith in the truth of the path as non-arising, one has faith that all paths leading to nirvāṇa are like a dream, an illusion, an echo, a phantom, the moon in water, or an image in a mirror, without dual marks; this is not seeing either obstruction or non-obstruction. If one sees dual marks, or sees obstruction and non-obstruction, then one is obstructed by ignorance. If one knows the non-dual mark and does not see obstruction or non-obstruction, one spontaneously and unobstructed enters paramārtha-satya; this is knowing the path has a path and the true truth exists. If persons of the three vehicles, upon first entering the Buddha Dharma, have distinct faith, understanding, and awakening like this, it is called an upright mind. It is only because the bodhisattva, relying on these four noble truths of non-arising, generates vows of loving-kindness and compassion, that they are called a mahāsattva. Question: If one knows all dharmas are non-existent, one then does not see the true and the untrue; why is it necessary to establish the designation of the four truths of non-arising? Answer: These are all established based on the Viśeṣacintā-brahma-paripṛcchā Sūtra and the Nirvāṇa Sūtra, not fabricated by ordinary feelings. When the meaning is grasped, words are forgotten; why should the designation of the four truths of non-arising pose any doubt or obstruction?