天台四教儀 1.60

1.60

次入初住。斷一品無明，證一分三德，謂解脫、般若、法身。此之三德不縱不橫，如世伊三點、若天主三目，現身百界，八相成道，廣濟群生。《華嚴經》云：「初發心時便成正覺，所有慧身不由他悟。清淨妙法身，湛然應一切。」解曰：初發心者，初住名也。便成正覺者，成八相佛也，是分證果，即此教真因。謂成妙覺，謬之甚矣。若如是者，二住已去諸位徒施。若言重說者，佛有煩重之咎。雖有位位各攝諸位之言，又云發心究竟二不別，須知攝之所由，細識不二之旨，龍女便成正覺，諸聲聞人受當來成佛記莂，皆是此位成佛之相。慧身即般若德，了因性開發；妙法身即法身德，正因性開發；應一切即解脫德，即緣因性開發。如此三身發得本有，故言不由他悟。中觀現前，開佛眼，成一切種智，行五百由旬到寶所。初居實報無障閡土，念不退位。次從一住至十住，各斷一品無明，增一分中道，與別教十地齊。

Next, one enters the first abode. One cuts off one grade of ignorance and realizes one portion of the three virtues, namely liberation, wisdom (prajñā), and the Dharma-body. These three virtues are neither vertical nor horizontal, like the three dots of the worldly letter 'i', or like the three eyes of the lord of the gods. Manifesting bodies in a hundred realms, one accomplishes the path through the eight aspects and broadly delivers sentient beings. The Avataṃsaka Sūtra states: 'At the time of first arousing the mind, one immediately accomplishes correct enlightenment; all wisdom-bodies are not enlightened through another. The pure, wonderful Dharma-body serenely responds to all.' Explanation: 'First arousing the mind' is the name of the first abode. 'Immediately accomplishes correct enlightenment' means becoming an eight-aspect Buddha; this is a fruit of partial realization, which is the true cause of this teaching. Claiming that this accomplishes sublime enlightenment is a great error. If that were so, the various ranks from the second abode onward would be laid out in vain. If one says they are repetitive explanations, the Buddha would have the fault of burdensome repetition. Although there are statements that each rank encompasses all ranks, and it is also said that 'initial arousing of the mind and ultimate [enlightenment] are not distinct,' one must know the reason for this encompassing, and discern with precision the import of non-duality. The dragon girl immediately accomplishing correct enlightenment, and the various śrāvakas receiving predictions of future buddhahood, are all the marks of accomplishing buddhahood at this rank. The wisdom-body is the virtue of wisdom, with the conditioning cause of nature developing; the wonderful Dharma-body is the virtue of the Dharma-body, with the primary cause of nature developing; responding to all is the virtue of liberation, with the auxiliary cause of nature developing. When such three bodies develop what is originally possessed, it is therefore said that they are 'not enlightened through another.' Middle contemplation becomes manifest, opening the Buddha-eye and accomplishing the wisdom of all aspects; traversing five hundred yojanas, one arrives at the place of jewels. For the first time, one resides in the Land of True Reward without Obstruction, the rank of non-retrogression of thought. Next, from the first abode to the tenth abode, in each one cuts off one grade of ignorance and increases one portion of the Middle Way, equal to the ten grounds of the distinct teaching.