四教義 10.2

10.2

Fifth, explaining the ten stages: these are the stages of the holy lineage. From these stages, one sees the Buddha-nature and generates the contemplation of the middle way paramārtha-satya, illuminating both truths simultaneously. Thought after thought becomes quiescent, naturally flowing into the ocean of sarvajñā, realizing the four truths of non-action, where the single reality is uniform and the dharmadhātu is in perfect interfusion. From the first stage up to the Buddha stage, ignorance is eradicated throughout; however, based on the stages, it is conventionally divided into three paths: the first stage is called the path of seeing the truths; the second stage through the sixth stage are called the path of cultivation; from the seventh stage onward is called the path of beyond-study. The ten stages are: first, the Joyful Stage (pramuditā-bhūmi); second, the Stainless Stage (vimalā-bhūmi); third, the Luminous Wisdom Stage (prabhākarī-bhūmi); fourth, the Radiant Wisdom Stage (arciṣmatī-bhūmi); fifth, the Difficult to Conquer Stage (sudurjayā-bhūmi); sixth, the Manifest Stage (abhimukhī-bhūmi); seventh, the Far-Reaching Stage (dūraṅgamā-bhūmi); eighth, the Immovable Stage (acalā-bhūmi); ninth, the Good Wisdom Stage (sādhumatī-bhūmi); tenth, the Dharma Cloud Stage (dharmameghā-bhūmi). These ten are all called 'stages' (bhūmi) because: first, they can generate and sustain the Buddha's wisdom unmoved; second, they can shoulder and support all beings with unconditioned great compassion; hence they are named 'stages'. The first, the Joyful Stage, is called the path of seeing because one initially arouses the true middle way, perceives the principle of Buddha-nature, cuts off the delusions of view within ignorance, and manifests the two bodies—the true and the response bodies. Responding wherever an occasion resonates, one manifests bodies across the ten dharmadhātus within a hundred Buddha-worlds, entering into the wisdom-stage of the Buddhas of the three times. Being able to benefit oneself and benefit others, one experiences genuine great rejoicing; hence it is named the Joyful Stage. The Mahāparinirvāṇa-sūtra says: 'When a bodhisattva's holy conduct is complete, they abide in the stage of fearlessness'—which is this first stage. A bodhisattva of the first stage is free from the five fears: no fear of death, no fear of lacking a livelihood, no fear of the bad destinies, no fear of bad repute, and no fear of the awe-inspiring majesty of assemblies. Although the Nirvāṇa-sūtra does not use these exact terms, when inferred from its meaning they are virtually identical. If one speaks of not fearing greed, anger, and delusion—internally lacking the three poisons and externally detached from the eight worldly winds—this is the absence of fear of bad repute; if one speaks of not fearing hell and the like, this is the absence of fear of the bad destinies; if one speaks of not fearing śramaṇas and brāhmaṇas, this is the absence of fear of assemblies; now, having already entered the fearless stage and seen the middle way, there are no two deaths, hence it is said there is no fear of death; and with the eternal life of the dharmakāya, it demonstrates the absence of fear of lacking a livelihood. Because one enters this stage, one fully possesses the twenty-five samādhis, shatters the twenty-five states of existence, and reveals the nature of the self in the twenty-five states of existence—the nature of the self being none other than the real nature—this is called the completion of wisdom-conduct. Attaining the five samādhis constitutes the completion of the five types of conduct; abiding in the stage of fearlessness is precisely what earns the name of the first stage. With respect to this, there are five points: first, explaining the attainment of the twenty-five samādhis and the completion of holy conduct; second, explaining brahma conduct; third, explaining heavenly conduct; fourth, explaining baby-like conduct; fifth, explaining illness conduct.