四教義 9.9

9.9

二明修菩薩行者，即是受持讀誦大乘《方等》，為人解說，自行聖行亦教人行聖行。自行聖行者，《大涅槃經》明聖行者有三種：一戒聖行，二定聖行，三慧聖行。菩薩思惟佛性之理幽微難見，初心不可頓入，必須持戒修定、慧，次第三觀調心而入中道，三諦惑障若除，方乃得道，見於佛性，住大涅槃。別相三觀如前說。一戒聖行者，菩薩護持五篇之戒如護浮囊。愛、見二種煩惱羅剎來乞「若能與我，令汝得入涅槃」者，令得屬愛世間樂之涅槃，屬見世間樂之涅槃也。菩薩若不隨愛見破戒，即具五支諸戒，所謂具足菩薩根本業清淨戒、前後眷屬餘清淨戒、非諸惡覺覺清淨戒、護持正念念清淨戒、迴向具足無上道戒。又復護持性重戒、息世譏嫌戒，等無差別。如是持戒施與一切眾生，願一切眾生令得禁戒、善清淨戒、善戒、不缺戒、不析戒、大乘戒、不退戒、隨順戒、畢竟戒、具足成就諸波羅蜜戒。菩薩善能護持諸戒，得入於初不動地。菩薩住不動地中，不動不退、不墮不散，是名菩薩修戒聖行。二修定聖行者，所謂從初安般隨息觀息，入根本持勝通明淨禪。見身三十六物，如明眼之人開倉見穀粟麻豆；又分別三十六物，不見有我；又修八背捨觀禪，觀身內外不淨。除却皮肉，諦觀白骨，見骨色相異，所謂青、黃、白色、鴿色，如是骨相亦復無我，得觀禪欲界之定。菩薩爾時次第觀骨，觀青骨時，見此大地東西南北悉皆青相，黃、白、鴿色亦復如是，此即是得觀禪未到地定成也。又云，作是觀時，眉間則出青黃赤白鴿等色光，光中見佛，是為初背捨。乃至成就八背捨、八勝處、十一切處、九次第定、師子奮迅三昧、超越三昧。菩薩住背捨、勝處諸禪定中，修四無量心、六波羅蜜、四攝法、神通變化，即是共念處。又因受持、讀誦大乘《方等》，於禪定中思惟名義，修四無礙辨，即是緣念處。若念處成就，得住堪忍之地，是名菩薩修定聖行。此二念處若未與性念處相應，猶屬停心初賢位也。三修慧聖行者，即是四諦。《大涅槃經》云：「所言苦者逼迫相，集者能生長相，滅者寂滅相，道者大乘相。又復苦者現相，集者轉相，滅者除相，道者能除相。又苦者三苦相，集者二十五有，滅者滅二十五有，道者修戒定慧。」此即先觀生滅四諦，調伏界內見、思煩惱，修性念處，即是正觀生滅苦諦。若觀是苦集、是苦滅、是苦滅道，如是正觀生滅四諦，謗觀無生無量中道佛性之理。而正用生滅四諦伏界內屬見、愛一切煩惱結集，皆是性念處智慧力也。性念處義具如前說。若菩薩得是性念處，與前共、緣念處合，即於堪忍地智慧、善根增長。從初信心乃至願心，十心成就，即是鐵輪、外凡、乾慧、伏忍也。問曰：別教菩薩成就幾法，所得信心異前通教？答曰：還約十法即知不同：一信正因緣者，即是知四種四諦因緣不亂。二真正發菩提心者，知於無量四諦發慈悲誓願心也。三勤修止觀者，即知次第善修四種止觀也。四破法遍者，即觀因緣生滅空、假、中道破三諦惑遍也。五知通塞者，即是知四種道滅是通、四種苦集即是塞也。六善修道品者，即是知次第修四種三十七道品也。七善修助道法者，即背捨、勝處能成一切對治，六波羅蜜助開三脫也。八善識次位者，即知因四種四諦入七位，不叨監也。九安忍強軟賊者，即是知修四種道諦時，於四種苦集心能安也。十順道法愛不生者，即知次第修四種道諦，發諸順道法，不生愛著心也。別教信心菩薩解此十事分明，異於通教之信心也。此之十法深解義趣，即得用釋十信心，至下明圓教十信備出其相也。《瓔珞經》云：「一信有十，十信有百，此之百法為一切道法之根本也。」

Second, regarding cultivating bodhisattva practices: this means upholding, reading, and reciting the Mahāyāna Vaipulya [sūtras], explaining them for others, personally practicing the holy practice, and also teaching others to practice the holy practice. As for personally practicing the holy practice, the Mahāparinirvāṇa Sūtra explains that holy practice has three kinds: first, the holy practice of precepts; second, the holy practice of concentration; third, the holy practice of wisdom. The bodhisattva reflects that the principle of Buddha-nature is profound, subtle, and difficult to see, and cannot be entered suddenly by the initial mind; one must uphold precepts, cultivate concentration and wisdom, and sequentially regulate the mind through the three contemplations to enter the middle way. Only when the afflictive hindrances of the three truths are eliminated does one then attain the path, perceive the Buddha-nature, and abide in great nirvāṇa. The distinctive characteristics of the three contemplations are as explained before. First, regarding the holy practice of precepts: the bodhisattva protects and maintains the precepts of the five divisions just as one protects a floating buoy. When the rākṣasas of the two kinds of afflictions—craving and views—come begging, saying, 'If you can give them to me, I will cause you to enter nirvāṇa,' this means causing one to attain a nirvāṇa belonging to the worldly pleasures of craving, or a nirvāṇa belonging to the worldly pleasures of views. If the bodhisattva does not violate the precepts in compliance with craving and views, one is endowed with the five branches of precepts, namely: being endowed with the pure precepts of the bodhisattva's fundamental karma, the pure precepts of preceding and following associates, the pure precepts of being free from evil thoughts, the pure precepts of protecting right mindfulness, and the precepts of dedicating toward the complete unsurpassed path. Furthermore, one protects both the intrinsically grave precepts and the precepts prohibiting worldly censure, regarding them as equal and without difference. Upholding precepts like this, one bestows them on all sentient beings, vowing that all sentient beings may attain the prohibitive precepts, the well-purified precepts, the good precepts, the unbroken precepts, the unfragmented precepts, the Mahāyāna precepts, the non-retrogressing precepts, the compliant precepts, the ultimate precepts, and the precepts that fully accomplish all pāramitās. When a bodhisattva is well able to protect and uphold the precepts, one attains entry into the initial stage of immovability. Abiding in the stage of immovability, the bodhisattva is immovable and non-retrogressing, does not fall and is not dispersed; this is called the bodhisattva cultivating the holy practice of precepts. Second, regarding cultivating the holy practice of concentration: this refers to following and contemplating the breath from the initial ānāpāna, entering the fundamental dhyāna of holding excellence, penetrating clarity, and purity. One sees the thirty-six components of the body just as a person with clear vision opens a granary and sees grain, millet, hemp, and beans; further, distinguishing the thirty-six components, one does not see any self. Further, one cultivates the contemplation dhyāna of the eight emancipations, contemplating the impurity of the internal and external body. Removing the skin and flesh, one carefully contemplates the white bones and sees the bone colors and characteristics differ, namely blue, yellow, white, and pigeon-colored; such bone characteristics are also without self, and one attains the concentration of the desire realm of contemplation dhyāna. At that time, the bodhisattva sequentially contemplates the bones: when contemplating the blue bones, one sees this great earth in the east, west, south, and north all with blue characteristics; yellow, white, and pigeon-colored are also likewise. This is the completion of the concentration of the stage of not-yet-arrived dhyāna of contemplation. It is also said that when performing this contemplation, light of colors such as blue, yellow, red, white, and pigeon-colored emerges from between the eyebrows, and within the light one sees the Buddha; this is the first emancipation. This extends to accomplishing the eight emancipations, eight stations of mastery, ten totalities, nine sequential attainments, lion-sprint samādhi, and step-over samādhi. When the bodhisattva abides in such dhyāna concentrations as the emancipations and stations of mastery, cultivating the four immeasurable minds, the six pāramitās, the four means of embracing, and supernatural transformations, this is shared mindfulness. Further, through upholding, reading, and reciting the Mahāyāna Vaipulya [sūtras], reflecting on their names and meanings within dhyāna concentration, and cultivating the four unobstructed discernments, this is object-oriented mindfulness. If these applications of mindfulness are accomplished, one attains abiding in the stage of patient endurance; this is called the bodhisattva cultivating the holy practice of concentration. If these two applications of mindfulness are not yet congruent with mindfulness of dharmic nature, they still belong to the initial worthy stage of settling the mind. Third, regarding cultivating the holy practice of wisdom: this refers to the four truths. The Mahāparinirvāṇa Sūtra says: 'What is called suffering has the characteristic of oppression; arising has the characteristic of being able to produce and grow; cessation has the characteristic of quelling; the path has the characteristic of the Mahāyāna. Furthermore, suffering has the characteristic of manifestation; arising has the characteristic of transformation; cessation has the characteristic of removal; the path has the characteristic of being able to remove. Furthermore, suffering has the characteristic of the three sufferings; arising is the twenty-five realms of existence; cessation is the extinguishing of the twenty-five realms of existence; the path is cultivating precepts, concentration, and wisdom.' This means first contemplating the four truths of arising and ceasing, subduing the delusions of view and thought within the realms, and cultivating mindfulness of dharmic nature, which is the correct contemplation of the truth of suffering in terms of arising and ceasing. If one contemplates this as the arising of suffering, this as the cessation of suffering, and this as the path to the cessation of suffering, correctly contemplating the four truths of arising and ceasing in this manner, one indirectly contemplates the principle of non-arising, immeasurable middle way Buddha-nature. And by directly using the four truths of arising and ceasing to subdue all the clustered knots of afflictions belonging to views and craving within the realms, all this is the power of wisdom of mindfulness of dharmic nature. The meaning of mindfulness of dharmic nature is fully as explained before. If the bodhisattva attains this mindfulness of dharmic nature and joins it with the previous shared and object-oriented mindfulnesses, then in the stage of patient endurance one's wisdom and roots of goodness increase. From the initial mind of faith up to the mind of vows, when the ten minds are accomplished, this is the iron-wheel, external ordinary, dry wisdom, and subduing patience. Question: How many dharmas does the bodhisattva of the distinctive teaching accomplish such that the mind of faith attained is different from that of the previous shared teaching? Answer: Returning to the ten dharmas, one knows they are different: first, believing in correct causes and conditions, which means knowing the causes and conditions of the four kinds of four truths without confusion. Second, truly generating the bodhicitta, which means knowing to give rise to a mind of compassionate universal vows regarding the immeasurable four truths. Third, diligently cultivating calming and insight, which means knowing how to sequentially and skillfully cultivate the four kinds of calming and insight. Fourth, universally dismantling dharmas, which means contemplating the emptiness, provisionality, and middle way of causal arising and ceasing to universally dismantle delusions regarding the three truths. Fifth, knowing passageway and blockage, which means knowing that the four paths and cessations are passageways, while the four sufferings and arisings are blockages. Sixth, skillfully cultivating the aids to the path, which means knowing how to sequentially cultivate the four kinds of thirty-seven aids to the path. Seventh, skillfully cultivating auxiliary methods for the path, which means the emancipations and stations of mastery being able to accomplish all counteragents, and the six pāramitās assisting in opening the three liberations. Eighth, skillfully discerning stages, which means knowing that based on the four kinds of four truths one enters the seven stages without presumption or error. Ninth, patiently enduring strong and soft robbers, which means knowing that when cultivating the four path truths, the mind is able to be at ease regarding the four sufferings and arisings. Tenth, non-arising of attachment to dharmas conforming to the path, which means knowing that sequentially cultivating the four path truths gives rise to all dharmas conforming to the path without giving rise to an attached mind. The bodhisattva of the mind of faith of the distinctive teaching understands these ten matters clearly, differing from the mind of faith of the shared teaching. Understanding the import of these ten dharmas deeply, they can then be used to explain the ten minds of faith, until below when explaining the ten faiths of the perfect teaching their characteristics will be brought out completely. The Yingluo jing says: 'One faith has ten, and ten faiths have a hundred; these hundred dharmas are the root of all methods of the path.'