[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [天台四教儀](https://indike.org/pramana/in.bauddha.taisho.1931) › 1.59 # 天台四教儀 1.59 天台四教儀 1.59 - **Language:** Classical Chinese ### [1.59](https://indike.org/pramana/in.bauddha.taisho.1931.1.59) 次進六根清淨位，即是十信。初信斷見惑、顯真理，與藏教初果、通教八人見地、別教初住齊，證位不退也。次從二信至七信，斷思惑盡，與藏通二佛、別教七住齊，三界苦集斷盡無餘。故《仁王》云：「十善菩薩發大心，長別三界苦輪海。」解曰：十善者，各具十善也。若別十信即伏而不斷，故定屬圓信。然圓人本期不斷見、思、塵沙，意在入住斷無明、見佛性，然譬如冶鐵，麁垢先去，非本所期，意在成器。器未成時自然先落，雖見先去，其人無一念欣心。所以者何？未遂所期故。圓教行人亦復如是，雖非本所望，自然先落。永嘉大師云：「同除四住，此處為齊。若伏無明，三藏則劣。」即此位也。解曰：四住者，只是見、思，謂見為一，名見一切處住地。思惑分三：一欲愛住地，欲界九品思；二色愛住地，色界四地各九品思；三無色愛住地，無色界四地各九品思。此之四住，三藏佛與六根清淨人同斷，故言同除四住也。言若伏無明，三藏則劣者，無明即界外障中道之別惑，三藏教止論界內通惑，無明名字尚不能知，況復伏斷？故言三藏則劣也。次從八信至十信，斷界內外塵沙惑盡，假觀現前，見俗諦理。開法眼，成道種智，行四百由旬。與別教八、九、十住及行向位齊，行不退也。 > Next, one advances to the rank of purification of the six sense faculties, which is the ten faiths. At the first faith, one cuts off the delusion of views and reveals the true principle; it is equal to the first fruit of the Tripitaka teaching, the grounds of seeing of the eight persons in the shared teaching, and the first abode of the distinct teaching, realizing non-retrogression of rank. Next, from the second faith to the seventh faith, one cuts off the delusion of thought completely; it is equal to the two Buddhas of the Tripitaka and shared teachings and the seventh abode of the distinct teaching, cutting off the suffering and accumulation of the three realms without remainder. Therefore, the Benevolent Kings \[Sūtra\] states: 'Bodhisattvas of the ten virtues arouse the great mind and permanently depart from the sea of the wheel of suffering in the three realms.' Explanation: 'Ten virtues' means they each possess the ten virtues. If it were the ten faiths of the distinct teaching, they would only subdue and not cut off; therefore, it definitely belongs to the faiths of the perfect teaching. However, practitioners of the perfect teaching originally do not intend to cut off \[merely\] views, thought, and dust and sand; their intention is to enter the abodes, cut off ignorance, and see the Buddha-nature. Yet it is like smelting iron: the coarse impurities are removed first, which is not what was originally intended, for the intention is to form a vessel. Before the vessel is formed, \[the dross\] naturally falls away first; although seeing it removed first, that person does not have a single thought of rejoicing. Why is this? Because their original intent has not yet been accomplished. Practitioners of the perfect teaching are also like this: although it is not what was originally sought, it naturally falls away first. Great Master Yongjia said: 'Equally eliminating the four entrenchments, here they are on par; if subduing ignorance, the Tripiṭaka is inferior.' This refers to this rank. Explanation: 'Four entrenchments' are simply views and thought. Regarding views as one, it is called the entrenchment-ground of seeing everywhere. The delusion of thought is divided into three: first, the entrenchment-ground of sensual desire, which is the nine grades of thought in the desire realm; second, the entrenchment-ground of form desire, which is the nine grades of thought in each of the four grounds of the form realm; third, the entrenchment-ground of formless desire, which is the nine grades of thought in each of the four grounds of the formless realm. These four entrenchments are equally cut off by the Buddha of the Tripiṭaka and the person of the purification of the six sense faculties; hence it is said, 'equally eliminating the four entrenchments.' When it says 'if subduing ignorance, the Tripiṭaka is inferior,' ignorance is the distinct delusion beyond the realms that obstructs the Middle Way; the Tripiṭaka teaching only discusses the shared delusions within the realms, and cannot even know the name of ignorance, let alone subdue or cut it off; therefore, it is said that the Tripiṭaka is inferior. Next, from the eighth faith to the tenth faith, one cuts off completely the delusion of dust and sand both within and beyond the realms. The provisional contemplation becomes manifest, and one sees the principle of conventional truth. Opening the Dharma-eye, one achieves the wisdom of the aspects of the path, traversing four hundred yojanas. It is equal to the eighth, ninth, and tenth abodes, as well as the practices and dedications of the distinct teaching, attaining non-retrogression of practice. > — English (machine translation) (machine translation) - [Previous: 1.58](https://indike.org/pramana/in.bauddha.taisho.1931.1.58) - [Next: 1.60](https://indike.org/pramana/in.bauddha.taisho.1931.1.60) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1931.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1931~en-mt.1.59) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1931.1.59](https://indike.org/pramana/in.bauddha.taisho.1931.1.59) · Pramāṇa