釋摩訶衍論 7.7

7.7

已說隨問次第答釋門，次說舉劣顯勝生解門。就此門中即有二門。云何為二？一者舉劣顯劣形相門、二者舉勝顯勝形相門，是名為二。言舉劣顯劣形相門者，所謂善根微薄、煩惱深厚凡夫眾生，雖值摩訶衍之因緣，而起小善根種子故。如本若有眾生善根微少，久遠已來煩惱深厚，雖值於佛亦得供養，然起人天種子或起二乘種子故。言舉勝顯勝形相門者，所謂若有眾生求摩訶衍之甚深微妙法門，其心即便不能決定，值順因緣恍惚若進、遇逆因緣自然若退，無定心故。如本設有求大乘者，根則不定，若進若退故。若不能定，云何名為勝高人耶？雖不能定，而所望法極最高故。復次望起天人二乘之種子故。自此已下顯示信心成就無定時，解釋十四經之大意焉。所謂若有眾生供養諸佛，信心成就其時不定，或極極遠、或極極近、或中間故。所以者何？隨緣有無信熟生故。如本或有供養諸佛未經一萬劫，於中遇緣亦有發心故。自此已下造作別釋，顯示發心因緣之相。於此文中即有四種發心因緣。云何為四？一者見佛因緣，因見如來妙色之身，而能發起廣大心故。如本所謂見佛色相而發其心故。二者供僧因緣，以種種具供養眾僧，因此因緣而能發起廣大心故。如本或因供養眾僧而發其心故。三者慚愧因緣，見聞二乘之人教法慚愧其劣，因此因緣而能發起廣大心故。如本或因二乘之人教令發心故。四者隨兼因緣，隨他兼心，因此因緣而能發起廣大心故。如本或學他發心故。是名為四。自此已下作其因緣，顯示十種信心不定聚形相，及總結前所說之十信決擇分焉。以何義故十種信品立不定稱？所謂若值順當因緣隨向善趣，若遇逆違因緣應趣惡道。譬如輕毛隨風所吹東西轉故。如本如是等發心悉皆不定遇惡因緣，或便退失墮二乘地故。

Having explained the approach of answering and explaining in accordance with the questions, next is explained the approach of generating understanding by adducing the inferior to reveal the superior. Within this approach there are two approaches. What are the two? The first is the approach of adducing the inferior to reveal inferior characteristics; the second is the approach of adducing the superior to reveal superior characteristics: these are the two. As for the approach of adducing the inferior to reveal inferior characteristics, it refers to ordinary sentient beings whose roots of goodness are slight and whose defilements are deep and thick; although they encounter the conditions of the Mahāyāna, they give rise to seeds of small roots of goodness. As the root text says: "If there are sentient beings whose roots of goodness are slight and few, and whose defilements have been deep and thick from long ago, even though they meet Buddhas and are able to make offerings, yet they give rise to the seeds of humans and gods, or give rise to the seeds of the two vehicles." As for the approach of adducing the superior to reveal superior characteristics, it refers to sentient beings who seek the extremely deep and subtle Dharma-gate of the Mahāyāna, yet whose minds are not determinate; meeting favorable conditions they appear vaguely to advance, while encountering adverse conditions they naturally appear to regress, because they have no determinate mind. As the root text says: "Even if there are those who seek the Great Vehicle, their faculties are indeterminate, sometimes advancing and sometimes regressing." If they cannot be determinate, why are they called superior and exalted persons? Although they cannot be determinate, that which they aspire to is the extremely supreme Dharma. Furthermore, it is because they are looked at in contrast to those who generate the seeds of gods, humans, and the two vehicles. From here down, it reveals that there is no fixed time for the perfection of faith, explaining the general meaning of the fourteen sūtras: namely, if there are sentient beings who make offerings to Buddhas, the time for their perfection of faith is indeterminate—either extremely distant, extremely near, or in between. Why is this? Because faith matures and arises in accordance with the presence or absence of conditions. As the root text says: "Or there may be some who make offerings to the Buddhas without having traversed ten thousand kalpas, and encountering conditions therein, they also generate the aspiration." From here down, a distinct explanation is made, revealing the characteristics of the causes and conditions for generating the aspiration. In this text there are four kinds of causes and conditions for generating the aspiration. What are the four? The first is the cause and condition of seeing a Buddha: because by seeing the Tathāgata's body of wondrous form, one is able to give rise to the vast mind. As the root text says: "Namely, generating the aspiration due to seeing the physical marks of a Buddha." The second is the cause and condition of making offerings to the Saṅgha: by making offerings to the Saṅgha with various provisions, because of this cause and condition one is able to give rise to the vast mind. As the root text says: "Or generating the aspiration due to making offerings to the Saṅgha." The third is the cause and condition of shame and remorse: seeing and hearing the teachings of people of the two vehicles, one feels ashamed of their inferiority, and because of this cause and condition one is able to give rise to the vast mind. As the root text says: "Or generating the aspiration because people of the two vehicles teach and cause them to do so." The fourth is the cause and condition of following along: following along with others and adopting their aspiration, because of this cause and condition one is able to give rise to the vast mind. As the root text says: "Or generating the aspiration by learning from others." These are the four. From here down, making their causes and conditions, it reveals the characteristics of the indeterminate group of the ten faiths, and generally concludes the previously explained section on the decisive determination of the ten faiths. For what reason is the designation "indeterminate" established for the grades of the ten faiths? Namely, if one encounters favorable and suitable conditions, one follows toward good destinies; if one meets contrary and adverse conditions, one must turn toward evil paths—just like a light feather turning east and west as blown by the wind. As the root text says: "Such aspirations are all indeterminate; encountering bad causes and conditions, they may regress and fall into the stage of the two vehicles."