四教義 9.12

9.12

四明十迴向位者，即是道種姓，內凡位十賢也。一救護一切眾生、離眾生相迴向，二不壞迴向，三等觀一切佛迴向，四至一切處迴向，五無盡藏功德迴向，六隨順平等善根迴向，七隨順等觀一切眾生迴向，八如相迴向，九無縛無著解脫迴向，十法界無盡迴向。此十通名迴向者，迴事向理、迴因向果，迴己功德普施眾生，事理和融，順入法界，故名迴向。正修中道第一義諦觀，從無量四諦學無作四諦也。約實說四，實不作四，故名無作之四。觀四得實，故名四實。因名無量，得果名無作。證果斷苦、集有道、滅，非圓教之無作也。今立無作四實諦，名義意在此。故《涅槃經》云：「一實諦者名為真法，若法非真，不名實諦。實諦名無顛倒，無顛倒者名為實諦。實諦無有虛妄，若有虛妄不名實諦。實諦名為大乘，非大乘者不名實諦。實諦是佛所說非魔所說，若是魔說非是實諦。實諦者一道清淨無有二也。有常、有樂、有我、有淨是即名為實諦之義。」又《涅槃經》云：「一實諦者，即是如來、虛空、佛性無差別也。有苦有諦有實，有集有諦有實，有滅有諦有實，有道有諦有實。如來非苦、非諦是名為實，虛空、佛性亦復如是。」又《涅槃經》云：「所言苦者名無常相，是可斷相，是為實諦。如來之性非苦、非無常、非可斷相是名為實。虛空、佛性亦復如是。所言集者，令五陰和合而生，亦名為苦，亦名無常，是可斷相，是為實諦。如來非是集性，非是陰因，非可斷相，是為實諦。虛空、佛性亦復如是。所言滅者，名煩惱滅，亦常亦無常。二乘所得名曰無常，諸佛所得是則名常。亦名證法，是為實諦。如來之性不名為諦，能滅煩惱，非常非無常，不名證知，常住無變，是故名實諦。虛空、佛性亦復如是。所言道者，能斷煩惱，亦常亦無常，是可修法，是名實諦。如來非道，能斷煩惱，非可修法，常住不變，是為實諦。虛空、佛性亦復如是。」若菩薩學無量、無作四諦觀，觀知如來藏無量，無生死種子、恒沙佛法，斷恒沙下品煩惱，伏無明別，見相似中道之外，更轉增明，法界願行事理和融，成別教一切智，得六根清淨，即是別教忍法、世第一法位也。

Fourth, explaining the stages of the ten dedications: these are the path lineage, the ten worthy ones at the stage of internal ordinary beings. First, the dedication of rescuing and protecting all sentient beings while being free from the marks of sentient beings; second, the indestructible dedication; third, the dedication of regarding all Buddhas equally; fourth, the dedication of reaching all places; fifth, the dedication of inexhaustible treasuries of merit; sixth, the dedication of according with equal roots of goodness; seventh, the dedication of according with the equal viewing of all sentient beings; eighth, the dedication of the mark of thusness; ninth, the dedication of unconditioned, unattached liberation; tenth, the dedication of the inexhaustible dharmadhātu. These ten are collectively called 'dedication' because one turns phenomena toward principle, turns causes toward fruits, and turns one's own merits to bestow them universally upon sentient beings; phenomena and principle harmoniously interfuse, and one compliantly enters the dharmadhātu, hence it is called dedication. One correctly cultivates the contemplation of the middle way as paramārtha-satya, studying the four uncreated truths from the immeasurable four truths. Explaining the four in terms of reality, reality does not create the four, hence they are called the uncreated four. Contemplating the four, one attains reality, hence they are called the four realities. The cause is called immeasurable; attaining the fruit is called uncreated. Because witnessing the fruit severs suffering and origination and possesses the path and cessation, this is not the uncreated of the perfect teaching. The intent of positing the four uncreated real truths here lies in this. Hence the *Nirvāṇa Sūtra* states: 'The single real truth is called the genuine dharma; if a dharma is not genuine, it is not called a real truth. The real truth is called non-inverted; that which is non-inverted is called the real truth. The real truth has no falsity; if it has falsity, it is not called a real truth. The real truth is called the Mahāyāna; that which is not Mahāyāna is not called a real truth. The real truth is spoken by the Buddha, not spoken by Māra; if it were spoken by Māra, it would not be a real truth. The real truth is the purity of the single path, without duality. That which is permanent, blissful, self, and pure is called the meaning of the real truth.' Further, the *Nirvāṇa Sūtra* states: 'The single real truth is identical to the Tathāgata, empty space, and the Buddha-nature being without distinction. There is suffering, there is the truth, and there is the real; there is origination, there is the truth, and there is the real; there is cessation, there is the truth, and there is the real; there is the path, there is the truth, and there is the real. The Tathāgata is neither suffering nor the truth; this is called the real. Empty space and the Buddha-nature are likewise so.' Further, the *Nirvāṇa Sūtra* states: 'What is called suffering is called the mark of impermanence; it is a mark that can be severed, and this is the real truth. The nature of the Tathāgata is neither suffering nor impermanence, nor is it a mark that can be severed; this is called the real. Empty space and the Buddha-nature are likewise so. What is called origination causes the five aggregates to harmoniously arise; it is also called suffering, and also called impermanent; it is a mark that can be severed, and this is the real truth. The Tathāgata is not of the nature of origination, nor is he the cause of the aggregates, nor is he a mark that can be severed; this is the real truth. Empty space and the Buddha-nature are likewise so. What is called cessation is called the cessation of afflictions; it is both permanent and impermanent. What is attained by the two vehicles is called impermanent; what is attained by the Buddhas is called permanent. It is also called the dharma of realization, and this is the real truth. The nature of the Tathāgata is not called a truth; it can extinguish afflictions, is neither permanent nor impermanent, is not called realized knowledge, and permanently abides without change; therefore it is called the real truth. Empty space and the Buddha-nature are likewise so. What is called the path can sever afflictions; it is both permanent and impermanent; it is a cultivable dharma, and this is called the real truth. The Tathāgata is not the path; he can sever afflictions, is not a cultivable dharma, and permanently abides without change; this is the real truth. Empty space and the Buddha-nature are likewise so.' If a bodhisattva studies the contemplation of the immeasurable and uncreated four truths, contemplating and knowing the immeasurability of the tathāgatagarbha, being free from the seeds of birth and death, and possessing the Buddha-dharmas as numerous as the sands of the Ganges; severs the inferior grade of afflictions of [the dusts and] sands of the Ganges; suppresses the distinctions of ignorance; and, beyond the approximate middle way seen before, becomes all the more clear and bright, so that the aspirations and practices of the dharmadhātu harmoniously interfuse with phenomena and principle—they accomplish the all-knowledge of the distinctive teaching, attain purification of the six sense faculties, and this is the stage of the dharma of forbearance and the supreme worldly dharma of the distinctive teaching.