四教義 8.20

8.20

Second, explaining the use of stage-names from the distinctive teaching, where names are distinct but meanings are shared: this refers to the three vehicles equally contemplating the principle of the truth of paramārtha-satya, while taking the names of the distinctive teaching to distinguish the bodhisattva stages. Here there are two aspects: first, correctly distinguishing stages in terms of distinct names with shared meanings; second, analytic differentiation. First, correctly distinguishing stages in terms of distinct names with shared meanings: 'distinct names' refers to the names of the ten faiths, the thirty minds, and the ten grounds. The iron-wheel stage is the stage of dry wisdom and forbearance of suppression; the thirty minds are the stage of nature and gentle and compliant forbearance; the stage of the eight persons and the stage of seeing are the first ground of joy, because forbearance of non-arising is attained. The Dàpǐn jīng says: 'Whether the wisdom or the abandonment of the srotaāpanna, all are the bodhisattva's forbearance of the non-arising of dharmas.' The stage of thinning approaching and at fruition: approaching is the ground of freedom from defilement, and fruition is the ground of illumination. Therefore the Dàpǐn jīng says: 'Whether the wisdom or the abandonment of the anāgāmin [read sakṛdāgāmin], it is the bodhisattva's forbearance of the non-arising of dharmas.' The anāgāmin approaching and at fruition: approaching is the ground of radiance, and fruition is the ground difficult to conquer. Therefore the Dàpǐn jīng says: 'The wisdom and abandonment of the anāgāmin are the bodhisattva's forbearance of the non-arising of dharmas.' The arhat stage approaching and at fruition: approaching is the ground of direct presence, and fruition is the ground of far-reaching. Therefore the Dàpǐn jīng says: 'The wisdom and abandonment of the arhat are the bodhisattva's forbearance of the non-arising of dharmas.' The stage of the pratyekabuddha is the eighth ground of immovability, which wears away habit-energies. Therefore the Dàpǐn jīng says: 'The wisdom and abandonment of the pratyekabuddha are the bodhisattva's forbearance of the non-arising of dharmas.' The bodhisattva is the ninth ground of good wisdom; the tenth ground of dharma cloud should be known as like a Buddha. The Buddha stage is as explained before: sitting at the site of enlightenment, with a single thought-moment of corresponding wisdom they sever the habit-energies of the two obstacles completely—namely, the habit-energies of the obstacle of afflictions and the obstacle of dharmas; having finished transforming all sentient beings with whom they have conditions, they enter nirvāṇa without remainder, like fire extinguished when fuel is consumed. The eight marks of attaining enlightenment are as explained before. Thus, when employing distinctive teaching names to distinguish stages, the names differ but the meaning is the same; they still belong to the stages of the shared teaching.