釋摩訶衍論 1.48

1.48

論曰：此一頌中則有二門。云何為二？一者斷絕障縛門、二者連續解脫門。斷絕門中有四差別。云何為四？一者決定信心門，為令一切無量眾生，斷除疑惑心、發起堅固信，決定於甚深大乘正道故。二者遠離捨心門，為令一切無量眾生，遠離厭捨心、增長欲樂意，精進於甚深大乘正道故。三者對治邪論門，為令對治九十六種諸大外道、九萬三千眷屬外道，四種大魔、三萬二千眷屬魔眾，斷除一億四萬六千種諸世論，趣入於大乘甚深正道故。四者除遣執著門，為令一切無量異生及諸二乘一切菩薩，斷除五種人見、證得五種對治，斷除二種法執、證得二種對治，迴向於甚深大乘正道故。如本為欲令眾生除疑捨邪執，起大乘正信故。連續門中有三差別。云何為三？一者不斷大覺門，為令集成萬行之因，莊嚴大覺之果，無上法王不斷絕故。二者不斷法藏門，為令出現勝妙梵響，宣說一切契經之海，八萬四千法藏不斷絕故。三者不斷僧伽門，為令修地前地上之大道，建立真如法界之宮殿，住正後二僧而不斷絕故，如本佛種不斷故故。頌眾生言分際云何？為欲對治何等斷故，建立三寶不斷耶？頌曰：

The commentary says: In this single verse there are two approaches. What are the two? First is the approach of severing obstacles and fetters; second is the approach of continuing liberation. Within the approach of severing there are four distinctions. What are the four? First is the approach of decisive faith: to cause all measureless sentient beings to eliminate doubting minds, arouse firm faith, and become resolute in the profound, correct path of the Mahāyāna. Second is the approach of abandoning the mind of renunciation: to cause all measureless sentient beings to be free from weary abandonment, increase their yearning aspirations, and make vigorous progress in the profound, correct path of the Mahāyāna. Third is the approach of counteracting heterodox treatises: to counteract the ninety-six kinds of great heterodox teachers, their ninety-three thousand heterodox retinues, the four kinds of great māras, their thirty-two thousand demonic retinues, and eliminate one hundred million forty-six thousand kinds of worldly treatises, so as to enter into the profound, correct path of the Mahāyāna. Fourth is the approach of dispelling attachments: to cause all measureless ordinary beings, the two vehicles, and all bodhisattvas to cut off the five kinds of views of a person and realize the five kinds of antidotes, and to cut off the two kinds of attachment to dharmas and realize the two kinds of antidotes, dedicating [themselves] toward the profound, correct path of the Mahāyāna. Hence the root [text says], 'Wishing to cause sentient beings to eliminate doubts and abandon wrong attachments, arouse correct faith in the Mahāyāna.' Within the approach of continuation there are three distinctions. What are the three? First is the approach of not cutting off the Great Awakening: to cause the causes of the myriad practices to be accumulated and the fruit of the Great Awakening to be adorned, so that the unsurpassed Dharma King is not cut off. Second is the approach of not cutting off the Dharma-store: to cause the excellent, wondrous Brahmā voice to appear and proclaim the ocean of all sūtras, so that the eighty-four thousand Dharma-stores are not cut off. Third is the approach of not cutting off the Saṅgha: to cause the great path before and on the grounds to be cultivated and the palace of the tathatā dharmadhātu to be established, abiding in the two Saṅghas of correct and posterior without being cut off. Hence the root [text says], 'and keep the lineage of buddhas from being cut off.' What is the scope of the word 'sentient beings' in the verse? In order to counteract what kinds of interruptions is the non-interruption of the Three Jewels established? The verse says: