[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [釋摩訶衍論](https://indike.org/pramana/in.bauddha.taisho.1668) › 7.6 # 釋摩訶衍論 7.6 釋摩訶衍論 7.6 - **Language:** Classical Chinese ### [7.6](https://indike.org/pramana/in.bauddha.taisho.1668.7.6) 已說發起開問總標門，次說顯示答釋廣說門。就此門中即有二門。云何為二？一者隨問次第答釋門、二者舉劣顯勝生解門，是名為二。就隨問次第，答釋門中即有六門。云何為六？一者顯示修行假者門、二者自然本有熏習門、三者顯示修行功能門、四者信心成就時量門、五者顯示發心因緣門、六者顯示得益位勝門，是名為六。言顯示修行假者門者，謂雖所化眾生無量無邊，而今此處中且取不定聚攝十信眾生故。所以者何？為欲令使化不定聚三品眾生，十種信心具足成就，決定安立十住菩薩初發心住，金剛不變之位中故。如本所謂依不定聚眾生故。言自然本有熏習門者，謂如是眾生相續中，從無始世來，常有本覺藏佛，眾生善根常恒熏習令增長故。如本有熏習善根力故。言顯示修行功能門者，謂不定聚種種眾生信因業果報，似有不空因緣和合之道理故。知十惡過失，起不應作意，觀十善功德，起當應作意，厭繫縛地求解脫城，漸漸出離向菩提故。如本信業果報，能起十善，厭生死苦，欲求無上菩提，得值諸佛親承供養修行信心故。言信心成就時量門者，謂顯示其信心成就，時節遠近差別相故。即此門中，十五契經各各異說。云何名為十五異說？一者一切諸法因緣無主契經中作如是說：爾時文殊師利即白佛言：「尊者！從具縛地入不定聚，一切行者經幾時節，十種信心具足成就，漸漸轉勝定不退位？」於是尊者告文殊師利言：「善男子！諦聽諦聽，善思念之，我當為汝解說信成就時節分際。善男子！一切行者從具縛地入不定聚，經一萬三千劫已訖，即便成就十種信心，決定菩薩初發心住。」二者攝無量大乘契經中作如是說：復次佛子！信地假名菩薩，六萬四千劫量已滿，即便成就十愛樂心定金剛地。三者慧明陀羅尼契經中作如是說：不定聚眾生，多經八萬一千五十劫已訖，信心成就決定不退。四者法門名字契經中作如是說：復次信樂地位毛頭凡夫，經二萬六千劫已訖，便信成就無所闕失。五者清淨三昧契經中作如是說：若有眾生入難角地修行信心，當九萬劫滿足已訖，信品成就。六者金剛陀羅尼契經中作如是說：信成就量，四萬八千六十劫量。七者大智慧光明契經中作如是說：復次善男子！若有眾生為欲成就功德善根父母天地，當經十剎那量已訖，即便信地平坦無草。八者實相本際決定不動契經中作如是說：信位成就，信心發起初剎那中，十種信心具足圓滿。九者文殊師利圓滿因海大總持契經中作如是說：三阿僧祇大無量劫經過已訖，即便信位具足成立。十者甚深菩提因緣契經中作如是說：建立信地唯三萬劫。十一者大方便智善巧契經中作如是說：信行菩薩九千劫量，決定成就清淨信心，其思極樂。十二者菩薩光明遍照契經中作如是說：爾時金剛慧菩薩摩訶薩即白佛言：「世尊！無上菩提初種子地，經幾時節決定淳熟，菩提之芽出生增長？」佛言：「若為成就初種子地，當經七萬五千六十劫，初種子地具足建立。」十三者授記平等契經中作如是說：信心成就，非遠非近、非無非有、非高非下、非本非末、非去非來、非大非小、非三世非非三世、非位非地、非善非惡、非非非是，言語道斷、心行處滅，是故名為真實信心。十四者如來藏本識契經中作如是說：爾時地藏菩薩摩訶薩即白佛言：「世尊！云何名為廣大圓滿功德父母信地品耶？」佛言：「十信十信、十解十信、十行十信、十向十信、十地十信、佛地十信，乃至具縛惡種子地及一切二乘，皆悉十信。無量無邊一切諸法，無一一法而非十信。以此義故名為廣大圓滿信地。」十五者菩薩纓絡大本業契經中作如是說：信想菩薩於十千劫行十善法，決定安立信成就處。是名十五異說契經。如是諸經以何義故如是差別？謂眾生心無量無邊各差別故，隨其心品說信行相，如是不同，應審思擇。今此文中且依本業解釋而已。如本經一萬劫信心成就故故。言顯示發心因緣門者，謂已信心成就行者，為欲發起第一住心，當待緣力而發起故。於此文中自有三種。云何為三？一者勸請因緣、二者救度因緣、三者護法因緣，是名為三。言勸請因緣者，所謂無量無邊一切諸佛及大菩薩眾，出現種種勝妙教法契經之海，信位行者勸請教化，超不定地，決定安立不動域故。如本諸佛菩薩教令發心故。言救度因緣者，所謂緣無量無邊種種眾生之一切苦海以之為因，發起金剛不退廣大清淨大慈悲心故。如本或以大悲故能自發心故。言護法因緣者，所謂諸佛教法欲破滅時，以種種方便隨宜、隨應、隨當、隨時、隨處，不惜身命，救護佛法大因緣之力故，自能發起金剛不退廣大清淨大久住心故。如本或因正法欲滅以護法因緣故能自發心故。言顯示得益位勝門者，所謂信成就得解行者，具足十名無退失故。云何為十？一者名為無憂惱人，遠離退還墮於凡夫具縛煩惱地怖畏心故；二者名為大富貴人，蠲除煩惱之荒，收藏涅盤之果故；三者名為種性高勝人，遠離凡夫之下劣種，已入如來尊高種性中故；四者名為手足具備人，執般若炬遊行法界廣大庭故；五者名為作大江水人，無礙直流入薩般若之大海中故；六者名為宮殿建立人，已超不定地，決定安住如來家中故；七者名為真實佛子人，遠離凡胎，已入聖胎故；八者名為大福田人，出離煩惱，獨清淨故；九者名為徒眾無量人，法界眾生皆悉以為自眷屬故；十者名為無障礙人，隨心轉故。是名為十。如本如是信心成就得發心者，入正定聚畢竟不退，名住如來種中正因相應故。 > Having explained the gate of introducing the inquiry and general presentation, next is explained the gate of revealing the reply and detailed exposition. Within this gate there are two gates. What are the two? First, the gate of answering and explaining according to the sequence of the questions; second, the gate of adducing the inferior to reveal the superior so that understanding arises. These are called the two. Within the gate of answering and explaining according to the sequence of the questions, there are six gates. What are the six? First, the gate of revealing the practitioner as a designated person; second, the gate of natural, intrinsically existent perfuming; third, the gate of revealing the functions and capacities of cultivation; fourth, the gate of the time measure for the perfection of faith; fifth, the gate of revealing the causes and conditions of generating the aspiration; sixth, the gate of revealing the superiority of the stage of obtaining benefits. These are called the six. > > Regarding 'the gate of revealing the practitioner as a designated person': although the sentient beings to be transformed are immeasurable and boundless, here for now we take the sentient beings of the indeterminate group who are subsumed under the ten faiths. Why is this? Because it is intended that, through transforming the three grades of sentient beings of the indeterminate group, the ten kinds of faithful minds will become fully perfected, decisively establishing them within the vajra-like, unalterable stage of the first aspiration-abode among the ten abodes of a bodhisattva. As the root text says: 'That is to say, relying on sentient beings of the indeterminate group.' > > Regarding 'the gate of natural, intrinsically existent perfuming': in the continuum of such sentient beings, from beginningless time, there is always the Buddha of the original awakening treasury, which constantly perfumes sentient beings' good roots and causes them to increase. As the root text says: 'Because they possess the power of perfumed good roots.' > > Regarding 'the gate of revealing the functions and capacities of cultivation': various sentient beings of the indeterminate group believe in cause, karma, and result, because of the principle that \[phenomena\] seemingly exist as a non-empty conjunction of causes and conditions. Knowing the faults of the ten unwholesome actions, they give rise to the intention that these should not be done; observing the merits of the ten wholesome actions, they give rise to the intention that these should be done. Reviling the stage of bondage and seeking the city of liberation, they gradually depart and head toward bodhi. As the root text says: 'They believe in karma and its retributive results and can produce the ten wholesome deeds; detesting the suffering of saṃsāra, they desire to seek unexcelled bodhi; they are able to meet the buddhas, personally serve and make offerings to them, and cultivate the faithful mind.' > > Regarding 'the gate of the time measure for the perfection of faith': this reveals the distinctive characteristics of the length or brevity of the time period for the perfection of their faith. Within this very gate, fifteen sūtras speak differently. What are the fifteen different accounts? > > First, in the Sūtra on the Cause, Condition, and Absence of a Master of All Dharmas, it is said: > At that time Mañjuśrī said to the Buddha: 'Bhagavat! From the ground of full bondage entering the indeterminate group, through how much time do all practitioners fully perfect the ten kinds of faithful minds and gradually advance to the superior, decisively non-retrogressing stage?' Thereupon the Bhagavat told Mañjuśrī: 'Good son! Listen attentively, listen attentively, and reflect on it well! I shall explain to you the limits and periods of the perfection of faith. Good son! When all practitioners, from the ground of full bondage, enter the indeterminate group, after a period of thirteen thousand eons has ended, they immediately perfect the ten kinds of faithful minds and are decisively \[established in\] the bodhisattva's stage of initial aspiration.' > > Second, in the Sūtra of Gathering Immeasurable Mahāyāna, it is said: > 'Furthermore, O son of the Buddha! For a nominal bodhisattva of the stage of faith, when a span of sixty-four thousand eons is fulfilled, they immediately perfect the ten loving minds and are fixed in the vajra stage.' > > Third, in the Sūtra of the Dhāraṇī of Brightness of Wisdom, it is said: > 'Sentient beings of the indeterminate group mostly undergo eighty-one thousand and fifty eons, and after that has ended, the faithful mind is perfected and decisively non-retrogressing.' > > Fourth, in the Sūtra on the Names of Dharma Gates, it is said: > 'Furthermore, for an ordinary person with hair-tip \[faculties\] at the stage of faith and aspiration, when twenty-six thousand eons have passed, faith is perfected without any deficiency.' > > Fifth, in the Sūtra of Pure Samādhi, it is said: > 'If there are sentient beings who enter the stage of difficult corners and cultivate the faithful mind, when ninety thousand eons are fulfilled and ended, the category of faith is perfected.' > > Sixth, in the Sūtra of the Vajra Dhāraṇī, it is said: > 'The measure for the perfection of faith is forty-eight thousand and sixty eons.' > > Seventh, in the Sūtra of the Great Wisdom Light, it is said: > 'Furthermore, good son! If there are sentient beings who, in order to perfect the parents, heaven, and earth of merit and good roots, pass through the measure of ten kṣaṇas, then the ground of faith is level and free of weeds.' > > Eighth, in the Sūtra of the Firm and Immovable Fundamental Limit of the Real Mark, it is said: > 'The stage of faith is perfected in the initial kṣaṇa of generating the faithful mind, wherein the ten kinds of faithful minds are completely fulfilled.' > > Ninth, in the Sūtra of the Great Dhāraṇī of Mañjuśrī's Fulfilled Ocean of Causes, it is said: > 'After three great incalculable asaṃkhyeya eons have passed, the stage of faith is fully established.' > > Tenth, in the Sūtra of Profound Bodhi Causes and Conditions, it is said: > 'Establishing the stage of faith takes only thirty thousand eons.' > > Eleventh, in the Sūtra of Skill in the Wisdom of Great Expedient Means, it is said: > 'For a bodhisattva of faith-practice, after a period of nine thousand eons, pure faith is decisively perfected, and their thoughts are extremely joyful.' > > Twelfth, in the Sūtra of the Bodhisattva's Light Shining Everywhere, it is said: > At that time Vajramati Bodhisattva Mahāsattva said to the Buddha: 'World-Honoured One! At the initial seed stage of unexcelled bodhi, after how much time is it decisively ripened, so that the sprout of bodhi emerges and grows?' The Buddha said: 'If one is to perfect the initial seed stage, one must pass through seventy-five thousand and sixty eons, and then the initial seed stage is fully established.' > > Thirteenth, in the Sūtra of Equal Vyākaraṇa, it is said: > 'The perfection of faith is neither distant nor near, neither non-existent nor existent, neither high nor low, neither root nor branch, neither departing nor coming, neither great nor small, neither of the three times nor not of the three times, neither stage nor ground, neither wholesome nor unwholesome, neither wrong nor right; the path of language is cut off, and the place of mental activity is extinguished; therefore it is named true faith.' > > Fourteenth, in the Sūtra of the Tathāgatagarbha and Ālayavijñāna, it is said: > At that time Kṣitigarbha Bodhisattva Mahāsattva said to the Buddha: 'World-Honoured One! What is called the vast, fulfilled, meritorious parent—the chapter on the ground of faith?' The Buddha said: 'The ten faiths of the ten faiths, the ten faiths of the ten understandings, the ten faiths of the ten practices, the ten faiths of the ten dedications, the ten faiths of the ten grounds, the ten faiths of the Buddha ground, and even the ground of fully bound evil seeds and all two vehicles, are all the ten faiths. Among the immeasurable and boundless all dharmas, there is not a single dharma that is not the ten faiths. For this reason it is called the vast, fulfilled ground of faith.' > > Fifteenth, in the Sūtra of the Bodhisattva's Jewelled Necklace of Original Actions, it is said: > 'A bodhisattva of faithful thought practices the ten wholesome dharmas for ten thousand eons, decisively establishing the place of faith's perfection.' > These are the fifteen sūtras of different accounts. For what reason do these various sūtras have such differences? Because the minds of sentient beings are immeasurable, boundless, and individually different, the characteristics of faith-practice are spoken in accordance with the grades of their minds; that they are thus diverse should be carefully examined. Now, in this text, we merely explain it by relying on the \[Sūtra of\] Original Actions. As the root text says: 'Because having passed through ten thousand eons, the faithful mind is perfected.' > > Regarding 'the gate of revealing the causes and conditions of generating the aspiration': practitioners whose faithful mind is already perfected, in order to generate the mind of the first abode, must await the power of conditions to generate it. In this passage there are three kinds. What are the three? First, the condition of exhortation and request; second, the condition of rescuing and saving; third, the condition of protecting the Dharma. These are called the three. > Regarding 'the condition of exhortation and request': immeasurable and boundless all buddhas and assemblies of great bodhisattvas manifest an ocean of various superior and wondrous sūtras of teaching, exhorting and instructing the practitioners of the stage of faith to transcend the indeterminate stage and decisively establish them in the immovable realm. As the root text says: 'Buddhas and bodhisattvas instruct them to generate the mind.' > Regarding 'the condition of rescuing and saving': taking as a cause the ocean of all sufferings of immeasurable and boundless diverse sentient beings, they generate the vajra-like, non-retrogressing, vast, pure, great compassionate mind. As the root text says: 'Or because of great compassion, they are able to generate the mind on their own.' > Regarding 'the condition of protecting the Dharma': when the teachings of the buddhas are about to be destroyed, through various expedient means—according to what is suitable, what is appropriate, what is proper, what is timely, and what is local—sparing neither body nor life, by the power of the great condition of protecting the Buddhadharma, they are able to generate on their own the vajra-like, non-retrogressing, vast, pure mind of great long abiding. As the root text says: 'Or because the true Dharma is about to perish, through the cause and condition of protecting the Dharma, they are able to generate the mind on their own.' > > Regarding 'the gate of revealing the superiority of the stage of obtaining benefits': practitioners who have perfected faith and attained understanding are endowed with ten names without retrogression. What are the ten? > First, they are named 'persons without grief and distress', because they are far removed from the fearful mind of retrogressing and falling back into the ordinary person's stage of fully bound afflictions; > Second, they are named 'greatly wealthy and noble persons', because they clear away the wilderness of afflictions and harvest the fruit of nirvāṇa; > Third, they are named 'persons of exalted and superior lineage', because they are far removed from the low and inferior lineage of ordinary persons and have already entered the honorable and exalted lineage of the Tathāgata; > Fourth, they are named 'persons complete with hands and feet', because they hold the torch of prajñā and roam in the vast courtyard of the dharmadhātu; > Fifth, they are named 'persons who become great river waters', because they flow directly without hindrance into the great ocean of sarvajñatā; > Sixth, they are named 'persons who establish palaces', because they have already transcended the indeterminate stage and decisively dwell in the house of the Tathāgata; > Seventh, they are named 'persons who are true children of the Buddha', because they are far removed from the ordinary womb and have already entered the noble womb; > Eighth, they are named 'persons of the great field of merit', because they have departed from afflictions and are uniquely pure; > Ninth, they are named 'persons of immeasurable retinues', because they take all sentient beings of the dharmadhātu as their own retinue; > Tenth, they are named 'persons without obstruction', because they transform according to the mind. These are called the ten. As the root text says: 'Those who, having thus perfected the faithful mind, are able to generate the aspiration, enter the group of the decisively fixed and never retrogress; they are called those who abide in the Tathāgata's lineage, concordant with the correct cause.' > — English (machine translation) (machine translation) - [Previous: 7.5](https://indike.org/pramana/in.bauddha.taisho.1668.7.5) - [Next: 7.7](https://indike.org/pramana/in.bauddha.taisho.1668.7.7) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1668.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1668~en-mt.7.6) — English, machine translation ## Linked texts (1) - [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846.3.306) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1668.7.6](https://indike.org/pramana/in.bauddha.taisho.1668.7.6) · Pramāṇa