釋摩訶衍論 7.23

7.23

已說揀擇上下顯異門，次說通契經文決疑門。就此門中自有五種各說契經。云何為五？一者文殊師利歡喜陀羅尼契經中作如是說：爾時文殊師利即白佛言：「世尊常大眾中唱如是言：『五十子心莊嚴果海行因之本，一切行者當經此道成等正覺。』如是五十子心中，幾是退分？幾是定分？唯願世尊為我解說。」於是世尊即告文殊師利菩薩言：「諦聽諦聽，善思念之，我今為汝分別解說。善男子！十種真地名為金剛般若住地，前四十心名為頗梨珠隨轉迴向地。汝當應如是知、應如是觀。」今此經文為明何義？為欲顯示大士十地，已得真證域，名不退分。自此已前四十種心，未得證智，名為退分故。二者本覺大悲自然熏習契經中作如是說：復次佛子！汝前所問云何名為節退相者，此事殊勝不思議中不思議故。愚癡凡夫初發意菩薩等之所不能知。爾時大明菩薩至心勸請，佛即告大明言：「善男子！言節退相者謂信心，發心住淨心地金剛心之此四處皆名為退分，各彼中間皆名為不退分，是故說言節退相焉。」今此經文為明何義？為欲顯示佛法大海廣大圓滿無邊際故。三者大證得陀羅尼契經中作如是說：十種安心決定不退無退失理。今此經文為明何義？為欲顯示十住菩薩發起隨順法界性中廣大善根故，決定安住金剛位故。四者五明契經中作如是說：十種定心，非退非進、非來非去、非出非入，圓滿萬德無所闕失，是故說言自然住心。今此經文為明何義？為欲顯示十住位中果德已滿，更無所進復無所退，自然常住無闕事故。五者菩薩纓絡大本業契經中作如是說：諸善男子！若一劫二劫乃至十劫，修行十信得入十住。是人爾時從初一住乃至第六住中，若修第六般若波羅蜜正觀現在前，復值諸佛菩薩善知識所護，出到第七住常住不退，自此七住已前名為退分。今此經文為明何義？為欲顯示勸策下劣懈怠眾生，為令增長勇猛心故。今此論中且據本業而作會通，應審觀察。如本如修多羅中或說有退墮惡趣者，非其實退，但為初學菩薩未入正位而懈怠者，恐怖令使勇猛故故。

Having explained the portal of distinguishing higher and lower to reveal differences, next is explained the portal of citing sūtra texts to resolve doubts. Within this portal, there are five sūtras that each speak differently. What are the five? First, it is stated thus in the Mañjuśrī-pramodya-dhāraṇī-sūtra: At that time, Mañjuśrī said to the Buddha: 'The World-Honoured One constantly proclaims thus in the great assembly: "The fifty minds of sons adorn the ocean of fruition, being the root of causal practice; all practitioners must traverse this path to achieve equal and perfect awakening." Among these fifty minds of sons, how many are retrogression-shares? How many are determination-shares? We only pray that the World-Honoured One will explain it for me.' Thereupon, the World-Honoured One addressed the Bodhisattva Mañjuśrī, saying: 'Listen closely, listen closely, and reflect well on it; I shall now analyze and explain it for you. Good son! The ten true grounds are called the stage of vajra-prajñā; the preceding forty minds are called the stage of spherical crystal following-transformation dedication. You should know this and contemplate this in this way.' What meaning does this sūtra text clarify? It is intended to show that the ten grounds of the great beings have already attained the realm of true realization and are called the non-retrogression share. The forty kinds of minds prior to this have not yet attained realizing wisdom and are called the retrogression-share. Second, it is stated thus in the Sūtra of the Natural Perfuming of Original Awakening and Great Compassion: 'Furthermore, son of the Buddha! As for what you previously asked about the marks of node-retrogression, this matter is the most wondrous of the inconceivable; it cannot be known by foolish worldlings, newly-resolved bodhisattvas, and the like.' At that time, Bodhisattva Daming earnestly entreated, and the Buddha then told Daming: 'Good son! As for the marks of node-retrogression, it refers to faith, the stage of generating the [bodhi-]mind, the ground of pure mind, and the vajra mind—these four places are all called retrogression-shares; the intervals between each of them are all called non-retrogression shares. Therefore, they are called the marks of node-retrogression.' What meaning does this sūtra text clarify? It is intended to show that the great ocean of the Buddha-Dharma is vast, perfect, and boundless. Third, it is stated thus in the Great Realization Dhāraṇī Sūtra: 'The ten kinds of settled mind are determined not to retrogress; there is no principle of retrogressing or falling.' What meaning does this sūtra text clarify? It is intended to show that because the bodhisattvas of the ten abodes give rise to vast wholesome roots in accordance with the nature of the dharmadhātu, they are definitely settled in the vajra position. Fourth, it is stated thus in the Pañcavidyā Sūtra: 'The ten kinds of fixed mind neither retrogress nor advance, neither come nor go, neither exit nor enter; fulfilling ten thousand virtues without any lack, they are therefore called naturally abiding minds.' What meaning does this sūtra text clarify? It is intended to show that in the position of the ten abodes, the fruition virtues are already perfected; there is no further advancing nor any retrogressing, being naturally eternally abiding without any deficiency. Fifth, it is stated thus in the Great Sūtra on the Original Karmas of the Bodhisattva's Necklaces: 'Good sons! If for one kalpa, two kalpas, or up to ten kalpas, one cultivates the ten faiths and attains entry into the ten abodes, at that time, from the first abode up to the sixth abode, if cultivating the correct contemplation of the sixth prajñāpāramitā appears before them, and they are further protected by good friends such as the Buddhas and bodhisattvas, they emerge and reach the seventh abode, eternally abiding without retrogression; prior to this seventh abode is called the retrogression-share.' What meaning does this sūtra text clarify? It is intended to show that it encourages and spurs inferior and indolent sentient beings in order to make them increase a mind of vigor. In this treatise, a reconciliation is made tentatively based on the Original Karmas [Sūtra]; one should examine it carefully. Thus the original [text] states: 'If it is said in sūtras that some retrogress and fall into evil destinies, it is not an actual retrogression; it is only to frighten beginner bodhisattvas who have not entered the correct position and are indolent, causing them to be vigorous.'