[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) › 9.8 # 四教義 9.8 四教義 9.8 - **Language:** Classical Chinese ### [9.8](https://indike.org/pramana/in.bauddha.taisho.1929.9.8) 第三歷別解釋者，釋七番別位。初明十信心者，一信心、二念心、三精進心、四慧心、五定心、六不退心、七迴向心、八護法心、九戒心、十願心。此十通名信心者，信心者順從為義。若聞說別教因緣假名、無量四諦、佛性之理、常住三寶，心順不疑，名信心也。今略釋初信心義，即為二意：一者發菩提心，二者行菩薩道。發心即是目，修行即是足，目足備故入清涼池，即是別教初賢善直之義也。一發菩提心者，聞《大涅槃》、《方等》經典，因信解心，大悲誓願發也。《大涅槃經》明有五行：一聖行，二梵行，三天行，四嬰兒行，五病行。云何菩薩修行聖行？若從如來聞是《大涅槃經》，聞已生信，作是思惟：「諸佛世尊有無上道，有大正法，大眾正行，復有大乘《方等》經典，我當願樂割愛修道。」即是信心。所以者何？若聞《大涅槃經》信心歡喜，即信佛性、常住三寶，即是信非因非果大涅槃果也。若聞五行心生愛樂，即是信非因之因聖行因也。若信心開發，即是發菩提心，欲行菩薩道。發菩提心者，即是慈悲憐愍一切眾生，故於無量四聖諦慈與眾生無量道、滅之樂，悲救眾生無量苦、集之苦。起無量四弘誓願，未度無量苦諦者令度，未解無量集諦者令解，未安無量道諦者令安，未得無量滅諦者令得大涅槃常、樂、我、淨。是為別教菩薩因於信解初發菩薩心也。問曰：前明因《大涅槃經》四種聖諦約此人辨別教菩薩位，今何故但約無量四聖諦發弘誓願、不取餘三種四諦發願也？答曰：若總在別教，此四種四諦皆名無量。所以者何？菩薩觀無量生滅四諦調心異於二乘；觀無量無生滅四諦斷界內結異於二乘；觀如來藏無量四諦之理雖非即是無作，而二乘亦不聞其名。若證無作四諦，爾時無作亦名無量。所以者何？依一實諦即有四諦，名為無作。世間、出世間因果法相數量無邊與虛空等，亦名無量。緣無量四諦發菩提心，即是四種四諦也。問曰：若生滅、無生滅二種四諦皆名無量者，何故《勝鬘經》說名有量四聖諦耶？答曰：雖復數無邊量，在二乘心同歸灰斷，故名有量也。問曰：若有無作，何意不約無作發心？答曰：此無作猶是無量，以無量以無作證果時名非不思議無作也。如生滅盡無，非是無生四諦也。 > Third, the separate explanation in sequence refers to explaining the distinct stages of the seven stages. First, regarding the ten minds of faith: first, the mind of faith; second, the mind of mindfulness; third, the mind of vigor; fourth, the mind of wisdom; fifth, the mind of concentration; sixth, the mind of non-retrogression; seventh, the mind of dedication; eighth, the mind of protecting the Dharma; ninth, the mind of precepts; tenth, the mind of vows. These ten are collectively called 'minds of faith' because faith takes compliance as its meaning. If one hears taught the distinctive teaching's causes, conditions, and provisional designations, the immeasurable four truths, the principle of Buddha-nature, and the eternally abiding Three Jewels, and one's mind complies without doubt, this is called the mind of faith. Now, briefly explaining the meaning of the initial mind of faith, there are two points: first, generating the bodhicitta; second, practicing the bodhisattva path. Generating the mind is the eyes; cultivating practice is the feet. When both eyes and feet are complete, one enters the cool pond, which is the meaning of the upright and virtuous initial worthy of the distinctive teaching. First, regarding generating the bodhicitta: hearing the Mahāparinirvāṇa and Vaipulya sūtras, based on a mind of faithful understanding, great compassion and vows arise. The Mahāparinirvāṇa Sūtra explains that there are five practices: first, holy practice; second, pure practice; third, heavenly practice; fourth, infant-like practice; fifth, sick practice. How does a bodhisattva cultivate holy practice? If one hears this Mahāparinirvāṇa Sūtra from the Tathāgata, and having heard it, gives rise to faith and reflects thus: 'The Buddhas, the World-Honoured Ones, have the unsurpassed path, have the great correct Dharma, and have the correct practice of the great assembly; furthermore, there are the Mahāyāna Vaipulya sūtras; I should take joyful resolve to renounce attachments and cultivate the path'—this is the mind of faith. Why is that? If one hears the Mahāparinirvāṇa Sūtra and with a mind of faith rejoices, one then believes in the Buddha-nature and the eternally abiding Three Jewels, which means believing in the fruit of great nirvāṇa that is neither cause nor fruit. If one hears of the five practices and gives rise to love and joy in one's mind, this means believing in the holy practice as cause, which is a cause of what is not a cause. If the mind of faith unfolds, this is generating the bodhicitta, desiring to practice the bodhisattva path. Generating the bodhicitta means having kindness and compassion that pities all sentient beings, and therefore, regarding the immeasurable four noble truths, one kindly grants sentient beings the joy of the immeasurable path and cessation, and compassionately rescues sentient beings from the suffering of immeasurable suffering and arising. One gives rise to the immeasurable four universal vows: to cause those who have not crossed the immeasurable truth of suffering to cross over; to cause those who have not understood the immeasurable truth of arising to understand; to cause those who are not settled in the immeasurable truth of the path to be settled; and to cause those who have not attained the immeasurable truth of cessation to attain the permanence, bliss, self, and purity of great nirvāṇa. This is the bodhisattva of the distinctive teaching initially generating the bodhisattva mind based on faithful understanding. Question: Previously it was explained that, based on the four kinds of noble truths in the Mahāparinirvāṇa Sūtra, the stages of the bodhisattva of the distinctive teaching are delineated in reference to this person; why is it that here one makes the universal vows only in reference to the immeasurable four noble truths, and does not take the other three kinds of four truths to make vows? Answer: Taken collectively within the distinctive teaching, these four kinds of four truths are all named 'immeasurable'. Why is that? The bodhisattva contemplates the immeasurable four truths of arising and ceasing to regulate the mind differently from the two vehicles; contemplates the immeasurable four truths of non-arising and non-ceasing to sever fetters within the realms differently from the two vehicles; and contemplates the principle of the immeasurable four truths of the tathāgatagarbha, which, although not yet the uncreated, its name is not even heard by the two vehicles. When one realizes the uncreated four truths, at that time the uncreated is also named 'immeasurable'. Why is that? Depending on the one real truth, there are four truths, which is named 'uncreated'. The worldly and world-transcending characteristics of cause and fruit are boundless in number, equal to empty space, and are thus also named 'immeasurable'. Generating the bodhicitta with reference to the immeasurable four truths refers indeed to all four kinds of four truths. Question: If the two kinds of four truths—arising and ceasing, and non-arising and non-ceasing—are both named 'immeasurable', why does the Śrīmālā Sūtra call them 'measurable four noble truths'? Answer: Although boundless in number, in the minds of the two vehicles they equally reduce to ashes and extinction, and are therefore named 'measurable'. Question: If there is the uncreated, why does one not generate the mind in reference to the uncreated? Answer: This uncreated is still the immeasurable, because when verifying the fruit through the immeasurable and through the uncreated, it is named the non-inconceivable uncreated. It is like the exhaustion and nonexistence of arising and ceasing, which is not the four truths of non-arising. > — English (machine translation) (machine translation) - [Previous: 9.7](https://indike.org/pramana/in.bauddha.taisho.1929.9.7) - [Next: 9.9](https://indike.org/pramana/in.bauddha.taisho.1929.9.9) - [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.9.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1929.9.8](https://indike.org/pramana/in.bauddha.taisho.1929.9.8) · Pramāṇa