四教義 9.10

9.10

二明十住位者，即是十解習種性，初入內凡十賢之位也。一發心住，二持地住，三修行住，四生貴住，五方便具足住，六正心住，七不退住，八童真住，九法王子住，十灌頂住。此十通名住者，會理之心名之為住。故《仁王般若經》云：「入理般若名為住。」此即體假入空觀成，發真無漏，見通教真諦之理，斷界內見思惑九十八使，故名發心住也。此有二義：一發真解，住偏真法性之理；二生中道似解，住第一義佛性之理。若生偏真之解，即是通教八人地、見地智斷，齊生中道似解，是初得別教善有漏五陰，入別教內凡性地柔順忍之位也。所以者何？是菩薩因前持戒、禪定、生滅四諦智慧調心，觀無生四諦，斷界內見思煩惱。是聲聞經說：「五種佛子位齊。」五種佛子位者，一須陀洹佛子，二斯陀含佛子，三阿那含佛子，四阿羅漢佛子，五辟支佛佛子。開一為二，合十品，即對十住位。斷見思煩惱及習氣是辟支佛齊，侵斷恒沙上品。但菩薩觀無生四諦，如《涅槃經》說：「凡夫有苦無苦諦，聲聞、緣覺有苦有苦諦而無真諦，諸菩薩等解苦無苦，是故無苦而有真諦。凡夫有集無集諦，聲聞、緣覺有集有集諦，諸菩薩等解集無集，是故無集而有真諦。聲聞、緣覺有道非真，菩薩有道有真。聲聞、緣覺有滅非真，菩薩有滅有真。」無生四真諦具如通教初說。但《大涅槃經》明此滅諦是常、樂者，此意與通教有同有異。同，即四諦即真，通教三乘觀無生四諦見第一義即真諦也。別者，菩薩能知於空即是不空，別知佛性、涅槃常樂我淨也。問曰：若爾，《涅槃經》何得說二乘有苦有苦諦而無真實？答曰：此明聲聞經三藏教門所辨，非關摩訶衍初門通教也。若得滅道，能觀佛性常住，即發中道似解，為別教之煗法也。

Second, explaining the stages of the ten abodes: these are the lineage of conditioned nature of the ten understandings, the stages where one initially enters the ten worthy ones of internal ordinary beings. First is the abode of bringing forth the mind [for awakening]; second, the abode of maintaining the ground; third, the abode of cultivation; fourth, the abode of noble birth; fifth, the abode of full endowment with expedients; sixth, the abode of the upright mind; seventh, the abode of non-retrogression; eighth, the abode of youthful purity; ninth, the abode of the prince of the Dharma; tenth, the abode of consecration. These ten are collectively called 'abodes' because the mind that accords with principle is called an 'abode'. Hence the *Renwang banruo jing* states: 'Entering the prajñā of principle is called an abode.' This is when the contemplation of embodying the provisional and entering emptiness is accomplished, bringing forth genuine untainted [wisdom], seeing the principle of the truth of the shared teaching, and severing the ninety-eight proclivities of the delusions of view and thought within the realms; hence it is called the abode of bringing forth the mind. Here there are two meanings: first, bringing forth genuine understanding, one abides in the principle of the one-sided true dharmic nature; second, generating an approximate understanding of the middle way, one abides in the principle of the Buddha-nature as paramārtha-satya. If one generates the understanding of one-sided truth, this is equivalent in wisdom and abandonment to the stage of the eight persons and the stage of seeing of the shared teaching; simultaneously generating the approximate understanding of the middle way is initially attaining the wholesome tainted five aggregates of the distinctive teaching and entering the stage of the compliant forbearance of the nature stage among the internal ordinary beings of the distinctive teaching. Why is this? Because this bodhisattva, by relying on the previous ethical discipline, dhyāna meditation, and the wisdom of the four noble truths of arising and ceasing to regulate the mind, contemplates the four noble truths of non-arising and severs the afflictions of view and thought within the realms. This is what the śrāvaka sūtras speak of as 'the five kinds of sons of the Buddha being equal in stage.' The five kinds of stages of the sons of the Buddha are: first, the son of the Buddha who is a srotāpanna; second, the son of the Buddha who is a sakṛdāgāmin; third, the son of the Buddha who is an anāgāmin; fourth, the son of the Buddha who is an arhat; fifth, the son of the Buddha who is a pratyekabuddha. Unfolding one into two makes ten grades altogether, which correspond to the stages of the ten abodes. Severing the afflictions of view and thought along with their residual habits is equal to the pratyekabuddha, cutting into and severing the superior grade of [the dusts and sands of] the Ganges. However, the bodhisattva contemplates the four noble truths of non-arising just as the *Nirvāṇa Sūtra* states: 'Ordinary beings have suffering but not the truth of suffering; śrāvakas and pratyekabuddhas have suffering and have the truth of suffering, but lack the genuine truth. Bodhisattvas and the like understand that suffering is non-suffering; therefore, there is no suffering, but there is the genuine truth. Ordinary beings have origination but not the truth of origination; śrāvakas and pratyekabuddhas have origination and have the truth of origination; bodhisattvas and the like understand that origination is non-origination, therefore there is no origination, but there is the genuine truth. Śrāvakas and pratyekabuddhas have the path, but it is not genuine; bodhisattvas have the path and have what is genuine. Śrāvakas and pratyekabuddhas have cessation, but it is not genuine; bodhisattvas have cessation and have what is genuine.' The four genuine truths of non-arising are detailed as explained earlier under the shared teaching. However, where the *Dà nièpán jīng* explains that this truth of cessation is permanent and blissful, its meaning both shares with and differs from the shared teaching. In sharing, the four truths are identical to truth: the three vehicles of the shared teaching contemplate the four truths of non-arising and see paramārtha-satya, which is the genuine truth. In differing, the bodhisattva is able to know that emptiness is identical to non-emptiness, and distinctly knows that the Buddha-nature and nirvāṇa are permanent, blissful, self, and pure. Question: If so, how can the *Nirvāṇa Sūtra* say that the two vehicles have suffering and have the truth of suffering, but lack what is genuine and real? Answer: This clarifies what is distinguished by the approach of the Tripiṭaka teaching in the śrāvaka sūtras; it does not pertain to the shared teaching as the introductory gate of the Mahāyāna. If one attains cessation and the path, and is able to contemplate the permanent abiding of the Buddha-nature, one brings forth an approximate understanding of the middle way, which serves as the dharma of warmth for the distinctive teaching.