[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四教義](https://indike.org/pramana/in.bauddha.taisho.1929) › 9.11 # 四教義 9.11 四教義 9.11 - **Language:** Classical Chinese ### [9.11](https://indike.org/pramana/in.bauddha.taisho.1929.9.11) 三明十行位者，即是性種性，內凡十賢：一歡喜行，二饒益行，三無瞋恨行，四無盡行，五離癡亂行，六善現行，七無著行，八尊重行，九善法行，十真實行。此十通名行者，行以進趣為義，前既發真悟理，從此加修，從空入假，觀無量四諦。無量四諦如《大涅槃經》說「知諸陰苦，名為中智。分別諸陰有無量相，悉是諸苦，非諸聲聞緣覺所知，是名上智，是名無量苦諦。知諸入者名之為門，名為苦諦。分別諸入有無量相，悉是諸苦，即是無量苦聖諦」也。知十八界名之為分，亦名為性，即是苦諦。分別諸界有無量相，悉是諸苦，是名無量苦聖諦也。所言無量集聖諦者，知愛因緣能生五陰名之為集，一人起愛無量無邊，況一切眾生所起諸愛，如是等愛無量無邊，即是無量集聖諦也。所言無量滅聖諦者，知滅煩惱名為滅聖諦，分別煩惱不可稱計，滅亦如是不可稱計，即是無量滅聖諦也。所言無量道聖諦者，能斷煩惱名為道諦，分別道相無量無邊、所離煩惱亦無量無邊，即是無量道聖諦也。如是四諦，《大涅槃經》說：「悉云非諸聲聞緣覺所知。」故知此屬別教菩薩之所學也。菩薩住此無量道諦學十波羅蜜、一切諸道，斷塵沙無知，十品十行成就，從空入假平等觀成也。得道種慧，法眼清淨，相似中道之解轉更分明，即是別教頂法之位。菩薩住此位中，遊戲神通、淨佛國土、成就眾生也。 > Third, explaining the stages of the ten practices: these are the nature lineage, the ten worthy ones of internal ordinary beings: first, joyful practice; second, beneficial practice; third, practice free of anger; fourth, inexhaustible practice; fifth, practice free of confusion; sixth, practice of skillful manifestation; seventh, practice of non-attachment; eighth, practice of veneration; ninth, practice of wholesome dharmas; tenth, true and real practice. These ten are collectively called 'practices' because 'practice' takes progressing as its meaning. Having previously brought forth genuine awakening to the principle, from here one undertakes further cultivation, entering the provisional from emptiness and contemplating the immeasurable four truths. Regarding the immeasurable four truths, as the \*Dà nièpán jīng\* states: 'Knowing the suffering of the aggregates is called middling wisdom. Distinguishing that the aggregates have immeasurable marks, all of which are sufferings, and that this is not known by any of the śrāvakas or pratyekabuddhas, is called superior wisdom, and this is called the immeasurable truth of suffering. Knowing the āyatanas is called \[knowing\] the gates, and this is called the truth of suffering. Distinguishing that the āyatanas have immeasurable marks, all of which are sufferings, is the immeasurable noble truth of suffering.' Knowing that the eighteen dhātus are called divisions, and also called natures, is the truth of suffering. Distinguishing that the dhātus have immeasurable marks, all of which are sufferings, is called the immeasurable noble truth of suffering. What is called the immeasurable noble truth of origination: knowing that the cause and condition of craving can produce the five aggregates is called origination; in a single person, the craving that arises is immeasurable and limitless, to say nothing of all the cravings arisen in all sentient beings—cravings such as these are immeasurable and limitless, and this is the immeasurable noble truth of origination. What is called the immeasurable noble truth of cessation: knowing that the cessation of afflictions is called the noble truth of cessation; distinguishing afflictions as beyond reckoning, cessation is likewise beyond reckoning, and this is the immeasurable noble truth of cessation. What is called the immeasurable noble truth of the path: being able to sever afflictions is called the truth of the path; distinguishing that the marks of the path are immeasurable and limitless, and the afflictions abandoned are likewise immeasurable and limitless, this is the immeasurable noble truth of the path. Regarding these four truths, the \*Dà nièpán jīng\* states: 'All are said not to be known by any śrāvaka or pratyekabuddha.' Thus we know that this belongs to what the bodhisattvas of the distinctive teaching study. When bodhisattvas abide in this immeasurable truth of the path, they study the ten pāramitās and all paths, sever the ignorance of \[the delusions of\] dust and sand, bring to fulfillment the ten grades of the ten practices, and accomplish the equal contemplation of entering the provisional from emptiness. Attaining the wisdom of the aspects of the path, their Dharma eye becomes pure, and their approximate understanding of the middle way becomes all the more clear and distinct; this is the stage of the dharma of the summit of the distinctive teaching. When bodhisattvas abide in this stage, they sport with supernormal powers, purify Buddha lands, and bring sentient beings to maturity. > — English (machine translation) (machine translation) - [Previous: 9.10](https://indike.org/pramana/in.bauddha.taisho.1929.9.10) - [Next: 9.12](https://indike.org/pramana/in.bauddha.taisho.1929.9.12) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1929.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1929~en-mt.9.11) — English, machine translation ## Linked texts (5) - [大般涅槃經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahaparinirvana-mahayana*zh-t375.12.36) — Classical Chinese - [大般涅槃經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahaparinirvana-mahayana*zh-dharmaksema.13.19) — Classical Chinese - [維摩經玄疏](https://indike.org/pramana/in.bauddha.taisho.1777.3.198) — Classical Chinese - [仁王般若經疏](https://indike.org/pramana/in.bauddha.taisho.1707.3.77) — Classical Chinese - [花嚴經文義綱目](https://indike.org/pramana/in.bauddha.taisho.1734.1.99) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1929.9.11](https://indike.org/pramana/in.bauddha.taisho.1929.9.11) · Pramāṇa