天台八教大意 1.22

1.22

First, the stage of dry wisdom, which is the external ordinary [stage]. One realizes that the aggregates, realms, and sense entrances are like illusions and apparitions, synthetically subduing views and craving along with the eight inversions; this is called the contemplation of the four applications of mindfulness. Abiding in this contemplation, one cultivates the right efforts, bases of psychic power, faculties, powers, factors of awakening, and path; although one has not yet attained the water of the principle of the semblance of the heat stage, synthetic wisdom is deep and sharp, and therefore it is named the stage of dry wisdom. Second, the stage of nature: attaining the water of the principle of the heat stage which moistens the mind, one progresses through summit, patient acceptance, and supreme mundane dharmas; seeing the uncontaminated nature, these are all called the stage of nature, which is the internal ordinary [stage]. Third, the stage of the eight persons, and fourth, the stage of seeing: these two stages do not involve entering or emerging from contemplation; together they sever the afflictions of views, manifest the truly uncontaminated, and perceive the principle of the truths; this is the stage of the first fruit. "Eight persons" refers to the eight patient acceptances, which are the sixteen uncontaminated minds; it should also be called the eight knowledges. Because knowledge is deficient by one part, the text concisely follows the cause, hence calling them the eight persons. Fifth, the stage of attenuation: one realizes and shatters six grades of the afflictions of deliberations of the desire realm, hence it is called attenuated; this is the fruit of the sakṛdāgāmin. Sixth, the stage of freedom from desire: one severs nine grades of [the afflictions of] desire and does not return to the desire realm; this is the fruit of the anāgāmin, hence called freedom from desire. Seventh, the stage of having completed: the three vehicles advance to sever the seventy-two grades (eight times nine) of the afflictions of deliberations of the form and formless realms; this is the fruit of the arhat, named "having completed," the culmination of the śrāvaka's practice. Eighth, the stage of the pratyekabuddha: although identical in severing views and deliberations, their merit is thick and their faculties are sharp, so they are capable of eliminating residual habit energies. Ninth, the stage of the bodhisattva: from the initial generation of the mind, conditioning on the unarisen four truths, one generates the bodhicitta; up to the sixth and seventh stages, from emptiness one enters the provisional. "Provisional" refers to the path of conversion; "emptiness" refers to the contemplation of emptiness. Path and contemplation flowing together, one vows to sustain residual habit energies to be reborn in the three realms, uses the knowledge of the aspects of the path to sport with supernatural powers, purifies buddha lands, and matures sentient beings. When the capacities of the three vehicles are ripened, one sits on the place of awakening. Using the wisdom associated with a single thought-moment, one advances to sever the remaining habit energies and ignorance within the realms, attaining the knowledge of all aspects; this is called the tenth stage of the Buddha. One turns the wheel of the Dharma of the unarisen four truths, converting the assemblies of the three vehicles to enter nirvāṇa without remainder, like fire consuming wood until no ashes or charcoal remain, or like a fragrant elephant crossing a river to reach the other shore and the bottom. Hence the sūtra states: "The true nature and characteristics of all phenomena are also attained by the three vehicles, yet they are not called buddhas."