四教義 8.5

8.5

Third, properly explaining the stages of the three vehicles in the shared teaching has two points: first, explaining the ten stages practiced in common by the three vehicles; second, distinguishing that the names are distinct while the meaning is shared. Explaining the ten stages practiced in common by the three vehicles has two points: first, listing the names; second, interpreting them. First, listing the names: 1. stage of dry wisdom; 2. stage of dharmic nature; 3. stage of the eight persons; 4. stage of seeing; 5. stage of thinning; 6. stage of freedom from desire; 7. stage of having completed the task; 8. stage of the pratyekabuddha; 9. stage of the bodhisattva; 10. Buddha stage. Thus the Dàpǐn jīng says: 'From the initial stage of dry wisdom up to the bodhisattva stage, the bodhisattva practices all and learns all without realizing [extinction]; at the Buddha stage, they both learn and realize.' Hence they are called the stages shared by the three vehicles. Second, interpreting them: interpreting the stage of dry wisdom. That the initial mind of the three vehicles is universally named the stage of dry wisdom is because the stage of dry wisdom is none other than the stages of the three worthies: first, the fivefold mental pacification; second, the applications of mindfulness considered separately; third, the applications of mindfulness considered collectively. The fivefold mental pacification has three points: first, distinguishing the difference between clumsy and skillful; second, properly explaining the stages of the fivefold mental pacification; third, discerning the genuine from the false. First, distinguishing the difference between clumsy and skillful: the initial worthy explained in the Tripiṭaka [teaching] differs from that in the shared teaching. That [teaching] cultivates the fivefold mental pacification based on faith and understanding in the four noble truths of arising and ceasing; this [teaching] cultivates the fivefold mental pacification based on faith and understanding in the four noble truths of non-arising. Since the two kinds of faith and understanding differ as clumsy and skillful, their eyes and feet in entering the stages of mental pacification are also different. Second, properly explaining the stages of the fivefold mental pacification: what is called a 'worthy' fundamentally means being close to the noble, and is also an appellation for upright goodness. Now, speaking of upright goodness has two meanings: first, explaining the meaning of 'upright'; second, explaining the meaning of 'goodness'. First, explaining the meaning of 'upright': faith and understanding are upright and correct, different from the heterodox and perverse [views] of non-Buddhists, and also not the crookedness of clumsy conveyance; being free from these two extremes is named 'upright'. Why is this? It is because persons of the three vehicles equally hear the four noble truths of non-arising and have distinct faith and understanding, hence achieving this. In having faith in the truth of suffering as non-arising, one has faith that the five aggregates, twelve sense bases, and eighteen realms do not arise, and are all like an illusion, a phantom, a dream, an echo, the moon in water, or an image in a mirror, ultimately empty and non-existent; this is understanding suffering as without suffering. Although suffering is without suffering, if one does not know it is without suffering, one is afflicted by suffering, and is called a foolish worldling. If one knows there is no suffering, then while suffering is absent, the true truth exists. In having faith in the truth of accumulation as non-arising, one fully comprehends that all afflictions, karmic activities, and practices are like a dream, an illusion, an echo, a phantom, the moon in water, or an image in a mirror, ultimately empty and non-existent, without any mark of aggregation. If one does not know they are non-existent, then there are fetters and karma revolving [in saṃsāra]; therefore, knowing they are non-existent is understanding accumulation as without accumulation; hence accumulation is absent, and the true truth exists. In having faith in the truth of cessation as non-arising, one knows that all dharmas of arising and ceasing are unobtainable; even if there were a dharma surpassing nirvāṇa, it too would be like a dream, an illusion, an echo, a phantom, the moon in water, or an image in a mirror, originally unarisen and now without cessation. If one does not know non-arising and non-cessation, then arising and ceasing will never cease of themselves. If one knows non-arising and non-cessation, then arising and ceasing will cease spontaneously; this is cessation existing while the true truth exists. In having faith in the truth of the path as non-arising, one has faith that all paths leading to nirvāṇa are like a dream, an illusion, an echo, a phantom, the moon in water, or an image in a mirror, without dual marks; this is not seeing either obstruction or non-obstruction. If one sees dual marks, or sees obstruction and non-obstruction, then one is obstructed by ignorance. If one knows the non-dual mark and does not see obstruction or non-obstruction, one spontaneously and unobstructed enters paramārtha-satya; this is knowing the path has a path and the true truth exists. If persons of the three vehicles, upon first entering the Buddha Dharma, have distinct faith, understanding, and awakening like this, it is called an upright mind. It is only because the bodhisattva, relying on these four noble truths of non-arising, generates vows of loving-kindness and compassion, that they are called a mahāsattva. Question: If one knows all dharmas are non-existent, one then does not see the true and the untrue; why is it necessary to establish the designation of the four truths of non-arising? Answer: These are all established based on the Viśeṣacintā-brahma-paripṛcchā Sūtra and the Nirvāṇa Sūtra, not fabricated by ordinary feelings. When the meaning is grasped, words are forgotten; why should the designation of the four truths of non-arising pose any doubt or obstruction?