天台四教儀 1.40

1.40

Next, the shared teaching is explained. It connects with the preceding Tripitaka teaching and connects with the subsequent distinct and perfect [teachings]; hence it is named the "shared teaching." Furthermore, it receives its name from within the teaching itself, meaning that persons of the three vehicles alike rely on the ineffable path, embodying form to enter emptiness; hence it is named the shared teaching. According to the Pañcaviṃśatisāhasrikā-prajñāpāramitā Sūtra, the ten grounds beginning with dry wisdom are precisely the ranks of this teaching. First is the Ground of Dry Wisdom: because it does not yet possess the water of principle, it obtains this name; this is the rank of external ordinary beings, equal to the three ranks of the five meditations for settling the mind and the general and specific applications of mindfulness in the Tripitaka teaching. Second is the Ground of Nature: one semblantly obtains the water of Dharma-nature and subdues the delusions of views and thought; this is the rank of internal ordinary beings, equal to the four wholesome roots in the Tripitaka teaching. Third is the Ground of the Eight Intelligents, and fourth is the Ground of Vision: in these two ranks one enters the uninterrupted samādhi, completely severs the eighty-eight entangling delusions of views of the three realms, produces genuine uncorrupted [wisdom], and perceives the principle of ultimate truth, equal to the first fruit of the Tripitaka teaching. Fifth is the Ground of Thinning: one severs the first six of the nine grades of [delusions of] thought in the desire realm, equal to the second fruit of the Tripitaka teaching. Sixth is the Ground of Freedom from Desire: one severs all nine grades of [delusions of] thought in the desire realm, equal to the third fruit of the Tripitaka teaching. Seventh is the Ground of Having Completed: one severs all delusions of views and thought of the three realms, but only severs the active entanglements without being able to affect the latent habits, like burning wood into charcoal; this is equal to the fourth fruit of the Tripitaka teaching. The ranks of the śrāvaka are equal to this point. Eighth is the Ground of the Pratyekabuddha: one further affects the latent habits, like burning charcoal into ash. Ninth is the Ground of the Bodhisattva: active entanglements are completely severed, identical with the two vehicles; one supports latent habits to moisturize rebirth, while the path and contemplation flow together; one disports in spiritual penetrations and purifies Buddha lands. Tenth is the Ground of the Buddha: when conditions and capacity have ripened, with a single thought-moment of corresponding wisdom one suddenly severs the residual latent habits, sits beneath a seven-jeweled Bodhi tree using heavenly garments as a seat, and manifests a superior response body with inferior traces to achieve buddhahood. For the capacities of the three vehicles, he turns the Dharma wheel of the four truths of non-arising; when conditions are exhausted he enters extinction, with active [delusions] and latent habits both eliminated, like charcoal and ash both consumed. A sūtra says: "Three beasts cross the river, namely the elephant, the horse, and the hare," because it exemplifies the differences in severing delusions. Again, a sūtra says: "The real mark of all phenomena is attained alike by the three vehicles, yet they are not called Buddhas." This refers precisely to this teaching. In this teaching, the causes for the three vehicles are the same while the fruits are different; although their realized fruits differ, they alike sever views and thought, alike transcend segmented [birth and death], and alike realize biased emptiness. Yet among bodhisattvas there are two types, namely sharp and dull. The dull merely perceive biased emptiness and do not perceive the non-empty; they only achieve the fruit-head Buddha of the teaching itself; although their causal practices differ, their fruit is equal to that of the Tripitaka teaching, hence it is said to "connect with the preceding." If a bodhisattva of sharp faculty not only perceives emptiness but also perceives the non-empty, the non-empty is precisely the Middle Way. It is divided into two types: the "exclusive" and the "non-exclusive." If one perceives the exclusive Middle, the distinct teaching comes to receive them; if one perceives the non-exclusive Middle, the perfect teaching comes to receive them. Hence it is said to "connect with the subsequent."