釋摩訶衍論 1.68

1.68

論曰：此文中有二門。云何為二？一者所說無異難問門、二者舉時分位決疑門。問曰修多羅中具有此法何須重說者，則是難問門，謂光明大覺等一百契經中，開示一切無量法藏，隨機根量攝取利益無所闕失。中士何用煩造此論，重傳彼法更無加顯力。今造此論重說彼法者，頗不求稱讚等事耶？畢竟尊信不盡其理，是名為所說無異難問門。答曰修多羅中雖有此法以眾生根行不等受解緣別者，總舉決疑門，所謂馬鳴自通而言，三世諸佛一切教理，自然常住一味平等，無有移轉無有起滅。是故雖題榜差別翰牘不同，而其教法唯是一味唯是平等，或不分或不別。然而眾生根性差別利鈍不等，心行差別廣略不同，既所化之機異，能化之人不能自同，令受教法名字各別，令解文義因緣各別。謂或有眾生依佛伽陀修梨毘羅而得解者，或有眾生依菩薩遮陀尸修梨毘羅方得解者，故為是人當須造論。復次如來在世時所化清淨，能化圓滿八萬四千種色相、四種心遍智、十種作業、十種殊勝、六十八梵圓、八十八妙音，無有前後一時敷演，無量無邊種種異類。或有眾生見佛妙色而得解者，或有眾生思惟佛心品而得解者，或有眾生觀察如來十業十勝而得解者，或有眾生聽聞佛梵圓妙音而得解者，如是平等明了通達則不須論。若佛滅後，所化雜亂、能化少闕，經論機異廣略根別。根謂四種根，機謂三乘機。云何為四？一者廣自力根、二者略自力根、三者廣無力依他根、四者略無力依他根。如是四種根性中，初二是修多羅眾，後二是優婆提耶眾。何故因緣門中所化圓滿，根性門中所化微少？為欲顯示清淨僧那阿世耶無有邊際故，為欲顯示受教實行眾生之類有其分際故。以何因緣出興兩重廣略教法？其相云何？頌曰：

The Commentary states: In this passage there are two sections. What are the two? The first is the section on objections regarding the non-difference of what is taught; the second is the section on resolving doubts by presenting the temporal stages.

The question, "This Dharma is fully present in the sūtras, so why must it be stated again?" is the section on objections. It means: in the hundred sūtras such as the Light and the Great Awakening, all the immeasurable treasuries of the Dharma are expounded; they take in and benefit [beings] in accordance with the capacities of their faculties without any omission. Why should an intermediate worthy trouble himself to compose this treatise, merely reiterating that Dharma without any additional clarifying power? In composing this treatise now to repeat that Dharma, could he not be seeking praise and the like? Ultimately, out of respect and faith, [the interlocutor] does not fathom its principle; thus it is called the section on objections regarding the non-difference of what is taught.

The answer, "Although this Dharma is present in the sūtras, because sentient beings' faculties and practices are not equal, and the conditions for their reception and understanding are different," is the general presentation of the section on resolving doubts. That is to say, Aśvaghoṣa, explaining for himself, states: The doctrines and principles of all Buddhas of the three times are naturally eternal, of one taste and equal, without displacement, without arising or cessation. Therefore, although titles and inscriptions differ and writings are not the same, their teaching of the Dharma is exclusively of one taste and exclusively equal, neither divided nor distinguished. However, the faculties and natures of sentient beings differ, being unequally sharp or dull; their mental practices differ, being varied in extent or brevity. Since the capacities of those to be transformed are different, the person who transforms cannot remain the same, causing the names of the teachings received to be distinct from one another, and causing the causes and conditions for understanding the texts and meanings to be distinct from one another. That is, there are sentient beings who gain understanding by relying on a Buddha's gāthā-śūra-vīra, while there are sentient beings who only gain understanding by relying on a bodhisattva's caturdaśa-śūra-vīra; therefore, for such persons, this treatise must be composed.

Furthermore, when the Tathāgata was in the world, those being transformed were pure, and the transformer was complete with the eighty-four thousand kinds of physical marks, the four kinds of mental all-pervading knowledge, the ten kinds of activities, the ten kinds of excellences, the sixty-eight Brahmā perfections, and the eighty-eight wondrous sounds. Without before or after, he expounded all at once to immeasurable and boundless diverse kinds [of beings]. Some sentient beings gained understanding upon seeing the Buddha's wondrous form; some sentient beings gained understanding upon reflecting on the Buddha's mental category; some sentient beings gained understanding upon contemplating the Tathāgata's ten activities and ten excellences; and some sentient beings gained understanding upon hearing the Buddha's Brahmā perfections and wondrous sounds. Thus, understanding being equally clear and penetrating, there was no need for treatises. After the Buddha's passing, those being transformed are confused, and the transformer has deficiencies; the capacities for sūtras and treatises are different, and their faculties are distinct in terms of broadness or brevity. Faculties refers to four kinds of faculties; capacities refers to the capacities of the three vehicles. What are the four? First, the faculty of broad self-power; second, the faculty of brief self-power; third, the faculty of broad powerlessness relying on another; fourth, the faculty of brief powerlessness relying on another. Among these four kinds of faculties, the first two belong to the assembly of sūtras, and the latter two belong to the assembly of upadeśas. Why is it that in the section on causes and conditions those transformed are complete, while in the section on faculties those transformed are few? It is to show that pure saṃnāha-āśaya has no boundary, and to show that the classes of sentient beings who receive the teaching and genuinely practice have their limits. By what cause and condition did the two tiers of broad and brief teachings arise? What are their characteristics? A verse says: