釋摩訶衍論 1.63

1.63

論曰：是八因緣中，初一為立義分作正因緣，次二為解釋分作正因緣，次四為修行信心分作正因緣，後一為勸修利益分作正因緣。初一因緣中即有四門，後七因緣中各具三門。云何為四？一者能化教法出興門、二者所化眾生分際門、三者出興作業善巧門、四者除遣諍論誹謗門。云何為三？謂前三門。今當舉相隨次別釋。因緣總相者，總舉能化教法出興門，謂為八種根本總體作正因緣，故言因緣，總為二十四種分離別相作正因緣，故言因緣相。三十二種總別法相，立義分中自當顯說。為令眾生者，總舉所化眾生分際門，謂攝邪定聚十億八萬六千種眾生，不定聚三十種眾生，正定聚一百二十種眾生故。離一切苦得究竟樂者，總舉出興作業善巧門，謂緣三聚而為境界。宣說開示妙法要者，欲令一切無量眾生，遠離生滅無常之苦，獲得根本總相之樂故。非求世間名利恭敬故者，總舉除遣諍論誹謗門，謂愚眾生作如是疑：馬鳴菩薩居位不動地未及法雲地，而緣上地諸菩薩等為其所化之境界者，唯顯自殊勝、為求名利等，有其虛言無有實義。豈下地菩薩應得教化上地菩薩？是故馬鳴為遣如是不信疑故，自通而言：我久遠劫成正覺訖，而助教化利益群生，為滿本願故權示藍修位，非謂欲求名利等故作如是說。已說初因緣。第二因緣言解釋如來根本之義者，總舉能化教法出興門，謂是因緣能為顯示正義、對治邪執作正因緣故，言如來根本之義。所以者何？十方三世一切如來，無有一佛不為根本一心二門七種對治成正覺故。令諸眾生者，總舉所化眾生分際門，謂攝十億八萬六千種邪定聚眾生故。正解不謬故者，總舉出興作業善巧門，謂緣邪定聚狂亂眾生而為境界，宣說開演顯示正義、對治邪執甚深法者，正恒沙之謬邪解，摧塵數之逆亂見，斷除其闡提不信障，而為令趣入於十信大道故。已說第二因緣。第三因緣為分別發趣道相作正因緣，是名為能化教法出興門，謂三種發心。善根成就眾生者，總舉所化眾生分際門，謂攝上品十信、三品十解、三品十行、三品十向、三品十地諸眾生故。於摩訶衍法堪任不退信心故者，總舉出興作業善巧門，謂緣二聚眾生而為境界，宣說開示三發心者，為令超過自分獲得勝進故。已說第三因緣。第四因緣為修行信心分四種信心四種修行作正因緣，是名為能化教法出興門。善根微少眾生者，總舉所化眾生分際門，謂攝得十信位前五心中品眾生故。已得前五故，非都無善根，名言微少。未得後五，故不能具足，不名成就。修習信心故者，總舉出興作業善巧門，謂為能令成就後五信心故。已說第四因緣。第五因緣為修行信心分進門之終。復次若人雖修行信心，乃至得免諸障、善根增長故作正因緣，是名為能化教法出興門。此中眾生攝得十信位初心下品眾生故，是名為所化眾生分際門。消惡業障等者，總舉出興作業善巧門，謂示禮拜懺悔等方便，而為消除種種業障海故。已說第五因緣。第六因緣言修習止觀者，總舉能化教法出興門，謂為修行信心分修行止觀門作正因緣故。凡夫二乘者，總舉所化眾生分際門，謂攝得十信位二心下品眾生，邪定聚攝一切二乘故。對治心過者，總舉出興作業善巧門，謂以兩輪通為對治凡夫二乘見執過失故。已說第六因緣。第七因緣為修行信心分之終。復次眾生初學是法，乃至畢竟得生住正定聚故作正因緣，是名為能化教法出興門。此中眾生攝得十信位前四心、更不能勝進下品眾生，謂住是世界信心成就極怖畏故，是名為所化眾生分際門。必定不退信心故者，總舉出興作業善巧門，謂以勝緣力而為安立正定聚故。已說第七因緣。第八因緣為勸修利益分作正因緣，是名為能化教法出興門。此中眾生攝十億八萬六千種邪定聚諸眾生故，是名為所化眾生分際門。為示利益勸修行故者，總舉出興作業善巧門，謂為欲令宣說功德增長欲樂，顯示過患覺悟厭離故。已說第八因緣。一切諸教法皆盡於立義分，一切諸所化之機皆盡於初因緣分。何故開三分而別釋，立七因緣而散說耶？為欲顯示利鈍廣略總別不同故。何故二乘人重取於四處？為欲顯示二乘眾生下劣狹小，發菩提心向無上道甚極切難，超過於餘類眾生故。何故所餘邪定眾生唯取於三處？為欲顯示所餘眾生形於二乘輕其過失故。何故不定人別取三品耶？為欲顯示不定眾生微薄暗鈍，發決定心向無上道甚極切難，超過於正定眾生故。何故正定人不別三品通總攝耶？為欲顯示正定眾生形於不定輕其過失故。有何因緣不增不減唯立八種？何故次第如是？頌曰：

The commentary says: Among these eight causes and conditions, the first one acts as the direct cause and condition for the 'Section on Formulating the Meaning'; the next two act as the direct cause and condition for the 'Section on Explanation'; the next four act as the direct cause and condition for the 'Section on Cultivating Faith and Practice'; and the last one acts as the direct cause and condition for the 'Section on Encouraging Practice and the Benefits'. Within the first cause and condition there are four approaches, whereas each of the latter seven causes and conditions comprises three approaches. What are the four? First, the approach of the emergence of the teaching that is capable of transforming; second, the approach of the capacity and scope of the sentient beings to be transformed; third, the approach of skillfulness in the activities arising [from it]; fourth, the approach of dispelling disputes and slander. What are the three? Namely, the former three approaches. Now, adducing their marks, they will be explained separately in sequence. As for 'the general marks of the causes and conditions', this comprehensively adduces the approach of the emergence of the teaching that is capable of transforming: because it serves as the direct cause and condition for the eight fundamental general entities, it is called 'cause and condition'; because it serves comprehensively as the direct cause and condition for the twenty-four differentiated distinctive marks, it is called 'marks of cause and condition'. The thirty-two kinds of general and distinctive dharmic marks will be naturally and explicitly expounded in the 'Section on Formulating the Meaning'. As for 'in order to make sentient beings', this comprehensively adduces the approach of the capacity and scope of the sentient beings to be transformed: that is, because it gathers in the one billion, eighty-six thousand kinds of sentient beings in the group determined for the wrong, the thirty kinds of sentient beings in the undetermined group, and the one hundred and twenty kinds of sentient beings in the group determined for the right. As for 'free from all suffering and attain ultimate bliss', this comprehensively adduces the approach of skillfulness in the activities arising [from it]: that is, taking the three groups as the objective sphere. As for expounding and revealing the wondrous essentials of the Dharma: because of the desire to make all immeasurable sentient beings distance themselves from the suffering of impermanence of arising and ceasing, and obtain the bliss of the fundamental general marks. As for 'not out of seeking worldly fame, gain, or reverence', this comprehensively adduces the approach of dispelling disputes and slander: that is, foolish sentient beings have doubts such as this: 'Bodhisattva Aśvaghoṣa abides in the stage of the Immovable (acalā) and has not yet reached the stage of the Cloud of Dharma (dharmameghā); yet, taking the bodhisattvas of the higher stages as the objective sphere to be transformed by him, he merely displays his own superiority and seeks fame, gain, and the like, possessing vain words without real meaning. How could a bodhisattva of a lower stage be able to teach and transform bodhisattvas of the higher stages?' Therefore, in order to dispel such doubts of disbelief, Aśvaghoṣa resolves it himself by saying: 'I accomplished right awakening countless kalpas ago, and I assist in teaching, transforming, and benefiting the multitude of beings; in order to fulfill my original vow, I expediently manifest the initial stage of cultivation—it is not that I speak thus out of a desire to seek fame, gain, and the like.' The first cause and condition has been explained. As for the words in the second cause and condition, 'explaining the fundamental meaning of the Tathāgata', this comprehensively adduces the approach of the emergence of the teaching that is capable of transforming: because this cause and condition can serve as the direct cause and condition for revealing the correct meaning and counteracting erroneous attachments, it is called 'the fundamental meaning of the Tathāgata'. Why is this? Because among all the Tathāgatas of the ten directions and the three times, there is not a single Buddha who does not accomplish right awakening through the fundamental one mind, the two aspects, and the seven kinds of antidotes. As for 'making all sentient beings', this comprehensively adduces the approach of the capacity and scope of the sentient beings to be transformed: that is, because it gathers in the one billion, eighty-six thousand kinds of sentient beings in the group determined for the wrong. As for 'attain correct understanding without error', this comprehensively adduces the approach of skillfulness in the activities arising [from it]: that is, taking the wildly confused sentient beings in the group determined for the wrong as the objective sphere, expounding, explaining, and revealing the profound dharma of the correct meaning and the antidotes to erroneous attachments, it corrects erroneous and false understandings numerous as the sands of the Ganges, destroys rebellious and disordered views numerous as particles of dust, cuts off their obstruction of icchantika disbelief, and causes them to enter into the great path of the ten faiths. The second cause and condition has been explained. The third cause and condition serves as the direct cause and condition for distinguishing the marks of setting forth on the path; this is called the approach of the emergence of the teaching that is capable of transforming, namely the three kinds of generating the [bodhi]mind. As for 'sentient beings whose good roots are accomplished', this comprehensively adduces the approach of the capacity and scope of the sentient beings to be transformed: that is, because it gathers in all sentient beings of the superior grade of the ten faiths, the three grades of the ten understandings, the three grades of the ten practices, the three grades of the ten dedications, and the three grades of the ten grounds. As for 'are capable of unregressing faith in the Mahāyāna Dharma', this comprehensively adduces the approach of skillfulness in the activities arising [from it]: that is, taking sentient beings of the two groups as the objective sphere, expounding and revealing the three kinds of generating the [bodhi]mind is in order to cause them to surpass their own portion and attain superior progress. The third cause and condition has been explained. The fourth cause and condition serves as the direct cause and condition for the four kinds of faith and the four kinds of practice in the 'Section on Cultivating Faith and Practice'; this is called the approach of the emergence of the teaching that is capable of transforming. As for 'sentient beings whose good roots are slight and few', this comprehensively adduces the approach of the capacity and scope of the sentient beings to be transformed: that is, because it gathers in sentient beings of the middling grade in the first five minds of the stage of the ten faiths. Because they have already attained the first five, they are not entirely devoid of good roots, hence they are termed 'slight and few'. Because they have not yet attained the latter five, they cannot be complete, and are not called 'accomplished'. As for 'cultivate faith', this comprehensively adduces the approach of skillfulness in the activities arising [from it]: that is, because it can cause them to accomplish the latter five faiths. The fourth cause and condition has been explained. The fifth cause and condition serves as the direct cause and condition for the end of the approach of advancement in the 'Section on Cultivating Faith and Practice': 'Furthermore, if a person, though cultivating faith, [...] up to being able to escape various obstacles and increase good roots'; this is called the approach of the emergence of the teaching that is capable of transforming. Here, because sentient beings gather in sentient beings of the inferior grade in the initial mind of the stage of the ten faiths, this is called the approach of the capacity and scope of the sentient beings to be transformed. As for 'eliminating evil karmic obstacles, and so forth', this comprehensively adduces the approach of skillfulness in the activities arising [from it]: that is, revealing expedients such as prostrations and repentance in order to eliminate the ocean of various karmic obstacles. The fifth cause and condition has been explained. As for the words in the sixth cause and condition, 'cultivating calming and insight (śamatha and vipaśyanā)', this comprehensively adduces the approach of the emergence of the teaching that is capable of transforming: because it serves as the direct cause and condition for the approach of cultivating calming and insight in the 'Section on Cultivating Faith and Practice'. As for 'ordinary beings and the two vehicles', this comprehensively adduces the approach of the capacity and scope of the sentient beings to be transformed: that is, it gathers in sentient beings of the inferior grade in the second mind of the stage of the ten faiths, and the group determined for the wrong gathers in all of the two vehicles. As for 'counteracting the faults of the mind', this comprehensively adduces the approach of skillfulness in the activities arising [from it]: that is, through the two wheels, it jointly counteracts the faults of views and attachments of ordinary beings and the two vehicles. The sixth cause and condition has been explained. The seventh cause and condition serves as the direct cause and condition for the end of the 'Section on Cultivating Faith and Practice': 'Furthermore, when sentient beings first study this dharma, [...] up to ultimately being able to be born and abide in the group determined for the right'; this is called the approach of the emergence of the teaching that is capable of transforming. Here, sentient beings gather in sentient beings of the inferior grade who have [attained] the first four minds of the stage of the ten faiths and can no longer make superior progress—meaning those who abide in this world and, while faith is accomplished, are extremely terrified; this is called the approach of the capacity and scope of the sentient beings to be transformed. As for 'certainly unregressing faith', this comprehensively adduces the approach of skillfulness in the activities arising [from it]: that is, by the power of superior conditions, it firmly establishes them in the group determined for the right. The seventh cause and condition has been explained. The eighth cause and condition serves as the direct cause and condition for the 'Section on Encouraging Practice and the Benefits'; this is called the approach of the emergence of the teaching that is capable of transforming. Here, sentient beings, because they gather in all the one billion, eighty-six thousand kinds of sentient beings in the group determined for the wrong, this is called the approach of the capacity and scope of the sentient beings to be transformed. As for 'in order to show the benefits and encourage practice', this comprehensively adduces the approach of skillfulness in the activities arising [from it]: that is, because of the desire to expound the virtues to increase aspiration and delight, and display the faults and perils to awaken disgust and renunciation. The eighth cause and condition has been explained. All the teachings are exhausted in the 'Section on Formulating the Meaning'; all the capacities of those to be transformed are exhausted in the initial 'Section on Causes and Conditions'. Why open three sections and explain them separately, and establish seven causes and conditions and expound them discretely? In order to show the differences of sharp and dull [faculties], extensive and brief, general and distinctive. Why are persons of the two vehicles taken repeatedly in four places? In order to show that sentient beings of the two vehicles are inferior, base, and narrow, and that for them to generate the bodhimind and head toward the unexcelled path is exceedingly and acutely difficult, surpassing other classes of sentient beings. Why are the remaining sentient beings determined for the wrong taken only in three places? In order to show that the remaining sentient beings, compared to the two vehicles, have lighter faults. Why are persons of the undetermined [group] specifically taken in three grades? In order to show that undetermined sentient beings are slight, flimsy, dark, and dull, and that for them to generate a resolute mind and head toward the unexcelled path is exceedingly and acutely difficult, surpassing sentient beings determined for the right. Why are persons determined for the right not distinguished into three grades, but gathered together as a whole? In order to show that sentient beings determined for the right, compared to the undetermined, have lighter faults. Due to what cause and condition are there neither more nor fewer, but only eight kinds established? Why is the sequence like this? A verse says: