四教義 9.4

9.4

First, regarding the variations in the number of stages: the Avataṃsaka Sūtra clarifies the thirty minds, the ten stages (bhūmis), and the Buddha stage, totaling forty-one stages; the Yingluo jing clarifies fifty-two stages; the Renwang jing clarifies fifty-one stages; the newly translated Golden Light Sūtra presents only the ten stages and the Buddha fruition; the Prajñāpāramitā Sūtra of the Heavenly King Suvikrānta, the Dàpǐn jīng, and others also only clarify the ten stages and the Buddha stage, without distinguishing the thirty minds and the stage of virtual enlightenment; the Nirvāṇa Sūtra clarifies the five practices and the ten merits, which, when correlated to stages according to their meaning, seem to open up the thirty minds, the ten stages, and the Buddha stage, yet the text does not give their names; furthermore, the Shidi jing lun, the Mahāyānasaṃgraha, the Bodhisattvabhūmi, the Daśabhūmika-vibhāṣā, and the Dà zhìdù lùn all explain the stages of bodhisattvas. These various sūtras and treatises show variations in the number and names of the various bodhisattva stages, their higher and lower levels of severing and subduing are also different, and their correlations to the various Dharma gateways are not without distinctions. Why is this? Since these clarify the stages of practice for bodhisattvas of the two bodies—the birth-body and the Dharma-body—both within the realms and beyond the realms, the Tathāgata expediently employed the four siddhāntas to transform sentient beings within the realms, benefiting them according to their capacities; how could there be a fixed exposition? If one does not broadly examine the sūtras and treatises, one will not understand their agreements and differences. To grasp one-sidedly with rigid attachment only increases futile dispute, which is like blind men arguing about the sun in the sky. In clarifying now the order of stages of the Mahāyāna of the distinctive teaching, one must use the two sūtras, Yingluo and Renwang. To clarify the higher and lower levels of severing and subduing, one must rely on the three contemplations of the Dàpǐn [jīng]. To clarify the intent of contemplative practice correlated to the Dharma gateways, it belongs to the five practices of the Nirvāṇa [Sūtra]. In explaining meanings correlated to the various Dharma gateways, we draw from various sūtras and treatises as convenient; our school's preaching of the Dharma focuses directly on the initial mind, and the gateways of contemplation and doctrinal gateways must be distinguished clearly. The holy stages of the three vehicles of the buddhas and bodhisattvas cannot be fathomed by ordinary beings; how could one speak of them recklessly? The reason one must clarify the stages and understand the intent of the Mahāyāna is: if practitioners cultivating the Path [understand them], they will shatter minds of overweening pride; if expounding the Dharma and lecturing on sūtras, one expediently needs to explain the text to guide beings in their aspirations; and furthermore, one wishes to let listeners all know that Mahāyāna sūtras and treatises present the stages and practices of the distinctive teaching bodhisattva differently—how could one become one-sidedly attached, arguing over right and wrong! Question: For what reason does the clarification of the count specifically take the designations of the stages established in the Yingluo and the Renwang? Answer: The sudden teaching of the Avataṃsaka mostly clarifies the forty-one stages of the perfect stages, and furthermore does not present the names of the ten faiths. The texts of the various Mahāyāna Vaipulya sūtras mostly clarify the various Dharma gateways without properly distinguishing the stages; the prajñā of the preceding four periods also mostly clarifies the intent of the bodhisattva's contemplative practice and Dharma gateways, without properly clarifying and distinguishing the stages. Now we maintain that the Yingluo jing clarifies fifty-two stages, complete in both names and meanings, concluding and establishing the distinctive and perfect stages of the various Mahāyāna Vaipulya [sūtras]. The Renwang Prajñā clarifies fifty-one stages, which probably concludes and establishes the distinctive and perfect stages of the prajñā of the preceding four periods. The Lotus Sūtra only opens up the expedient stages of the shared and distinctive [teachings] to reveal the one perfect stage. The Mahāyāna Nirvāṇa [Sūtra] also clarifies both the distinctive and perfect stages, but does not specifically give their designations. Question: Regarding the higher and lower levels of severing and subduing, why take the three contemplations of the Dàpǐn [jīng]? Answer: It is convenient for the doctrine of our school. Question: Regarding the contemplative practice of the distinctive teaching correlated to the Dharma gateways, why take the five practices of the Nirvāṇa [Sūtra]? Answer: It is precisely appropriate for entering the Path in the final age. The distinctive teaching's clarification of contemplative practice is of two kinds: first, that spoken not in common with the two vehicles, such as the Avataṃsaka, the Shidi jing lun, the nine kinds of morality, concentration, and wisdom in the Bodhisattvabhūmi, and the Mahāyānasaṃgraha; second, that spoken in common with the two vehicles, such as the Vaipulya, the Dàpǐn, the Madhyamaka-śāstra, and the Commentary (Dà zhìdù lùn). Now, clarifying the five practices of the Nirvāṇa is truly the essential doctrine for the practice and application of the final age.