教觀綱宗 1.46

1.46

Identity in partial realization comprises seven ranks, from the stage of the eight persons to the stage of bodhisattvas. Third, the stage of the eight persons: one enters uninterrupted samādhi, completely endowed with the eight patiences, with wisdom lacking one part. Fourth, the stage of seeing: completely endowed with the eight knowledges, one abruptly severs the delusions of view of the three realms, gives rise to true uncontaminated [wisdom], and sees the principle of the truth of the real. This is the rank of the path of seeing for the three vehicles, on par with the srotāpanna of the Tripiṭaka. Fifth, the stage of thinning: the three vehicles sever the six grades of the delusions of thought of the desire realm, and afflictions gradually become thin. This is on par with the sakṛdāgāmin of the Tripiṭaka. Sixth, the stage of freedom from desire: the three vehicles completely sever the delusions of thought of the desire realm. This is on par with the anāgāmin of the Tripiṭaka. Seventh, the stage of having completed what was to be done: the three vehicles completely sever the primary afflictions of the three realms, like burning wood into charcoal. This is on par with the arhat of the Tripiṭaka. Practitioners of the śrāvaka vehicle stop here. Eighth, the stage of pratyekabuddhas: those of the middle vehicle have sharp faculties and also encroach upon habit-energies, like burning wood to ash. This is on par with the pratyekabuddha of the Tripiṭaka. Ninth, the stage of bodhisattvas: those of great-vehicle faculty and nature are supreme and sharpest, completely severing the primary afflictions. They are identical with the two vehicles [in this regard]. Not abiding in nirvāṇa, they preserve habit-energies to nourish rebirth, let path and contemplation flow together, sport in supernormal powers, mature living beings, and purify Buddha-lands. This is different from the bodhisattva of the Tripiṭaka teaching. In the Tripiṭaka teaching, for the sake of converting the two vehicles, it is conventionally said that the bodhisattva suppresses delusions without severing them, which is precisely refuted by this teaching. How could a poisoned vessel be fit to store clarified butter?