釋摩訶衍論 1.50

1.50

論曰：馬鳴菩薩通緣三聚而為境界。所以者何？由未證得圓滿果故。然三聚門有其三種。云何為三？一者十信前名為邪定聚，不能信業果報等故。三賢及十聖名為正定聚，決定安立不退位故。十種信心名為不定聚，或進或退未決定故。二者十信前并十信心名為邪定聚，皆無善根故。無上大覺果名為正定聚，已滿足故。三賢及十聖名為不定聚，皆未究竟故。三者十信前名為邪定聚，無樂求心故。十聖名為正定聚，已得真證故。十信三賢名為不定聚，未得正證故。是名為三。馬鳴菩薩須彼初門，為欲對治四種斷故，建立三寶不斷之義。云何為四？一者疑惑斷，由猶豫心不能決定，斷三寶種故；二者厭捨斷，由愛有心不能樂法，斷三寶種故；三者見邪斷，由妄想心不能正見，斷三寶種故；四者定執斷，由實有心不能離著，斷三寶種故。是名為四斷。已說本趣，次開總體。

The commentary says: Bodhisattva Aśvaghoṣa comprehensively takes the three groups [of beings] as his realm of focus. Why is this? Because they have not yet realized the fulfilled fruit. However, the gate of the three groups has three kinds. What are the three? First, those prior to the ten faiths are called the group of wrong determination, because they are unable to have faith in karma and retributive fruition. Those of the three stages of worthiness and the ten stages of sageliness are called the group of right determination, because they are decisively established in the stage of non-retrogression. Those with the ten kinds of faithful minds are called the indeterminate group, because they may advance or regress, not yet being decisively settled. Second, those prior to the ten faiths along with those of the ten faithful minds are called the group of wrong determination, because they all lack wholesome roots. The fruit of unexcelled great awakening is called the group of right determination, because it has already reached fulfillment. Those of the three stages of worthiness and the ten stages of sageliness are called the indeterminate group, because none have yet reached the ultimate. Third, those prior to the ten faiths are called the group of wrong determination, because they lack the aspiration to seek [the Dharma]. Those of the ten stages of sageliness are called the group of right determination, because they have already attained true realization. Those of the ten faiths and the three stages of worthiness are called the indeterminate group, because they have not yet attained right realization. These are the three. Bodhisattva Aśvaghoṣa takes the first of these gates, and in order to counter four kinds of cessation, establishes the meaning of the non-cessation of the Three Jewels. What are the four? First is the cessation caused by doubt: through a wavering mind one cannot be decisive, thereby severing the seed of the Three Jewels. Second is the cessation caused by aversion and renunciation: through a mind that clings to existence one cannot delight in the Dharma, thereby severing the seed of the Three Jewels. Third is the cessation caused by wrong views: through a mind of false conceptualization one cannot attain right view, thereby severing the seed of the Three Jewels. Fourth is the cessation caused by fixed grasping: through a mind grasping at substantial existence one cannot abandon clinging, thereby severing the seed of the Three Jewels. These are named the four cessations. Having explained the primary intent, next the general substance is presented.