[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) › [法華玄贊義決](https://indike.org/pramana/in.bauddha.taisho.1724) › 1.8 # 法華玄贊義決 1.8 法華玄贊義決 1.8 - **Language:** Classical Chinese ### [1.8](https://indike.org/pramana/in.bauddha.taisho.1724.1.8) 又解俱約一期生說，以世第一法云即此生時，既除世第一法明約一期，雖增上忍亦一剎那猶隔世第一法，非即此剎那生，無間入見故。又復通分煗、頂、忍三，為三時故。就順決擇分復有六種：一隨順順決擇分、二勝進、三通達、四餘轉、五一生、六一坐。最初所起緣諦境行下品善根，名隨順順決擇分。即此善根轉成中品，名勝進順決擇分，望前下品為增勝故。即此善根增至上品，於此生中決定堪能通達諦理，名通達順決擇分。此前三種在煖、頂、忍位。若約小乘，可得如次配未定已定即此生時；若大乘者，中忍滿位方名即此生時，若在下忍及中忍位未滿之時猶多生故。若二乘位，雖即此生可有迴趣，名餘轉順決擇分。若餘轉者生生即不定，以求獨覺無上菩提更於多生修勝行故。若在大乘順決擇分者，必不迴心趣餘下乘，況一生等以第七住昇名不退，此決擇分在迴向修，以此准之。若順解脫過第七住未定已定皆不餘轉。餘轉及前言故，從下中順解脫分、順決擇分有可退義者，據二乘位說，若於此生定能通達，是名一生順決擇分。前言通達，約二乘位功能而說。然不定性即不決定，餘轉決擇唯不定姓。一生順決擇分據決定姓，各趣自乘，或亦通有不定姓者，據不迴心即一生入非不定姓，皆見道前即能迴心。一坐之中亦通不定姓，在中上忍。前文已除世第一法，唯一剎那故。三種練磨心斷四處障者，無性《攝論》第六云：已說所知相入所知相，云何應見多聞熏習所依，非阿賴耶識所攝？此意密說本無漏種而為所依，云非阿賴耶攝。次問：誰能悟入？問能入人，謂大乘多聞熏習相續，已得奉事無量諸佛出現於世，已得一向決定勝解，已善積集諸善根故，善備福智資糧。菩薩此答能入人，據起現行多聞熏習二資糧備。何處能入？此問所入法及能入位，謂即於彼有見似法似義，意言大乘法相等，所生起勝解行地等，似法義等，即所入法、所生勝解，行地、見道、修道、究竟道中答能入位，於此四位隨聞勝解故、如理通達故、治一切障故、離一切障故，如次四道能入差別。論云：由何能入？由善根力所任持故，謂三種相練磨心故，即四處故，解法義境。止觀恒常殷重加行無放逸故者，釋云：由何能入者，此問入因。謂由何因？即由善根力所任持故。雖有善根力而心或退屈故，說三種相練磨心故。三練磨者，無量諸世界無量人，一生有情剎那剎那證覺無上正等菩提，是為第一。由此意樂能行施等，我已獲得如是意樂，我由此小用功力修習施等當得圓滿，是為第二。若有成就諸有障善，於命終時即便可愛一切自體圓滿而生，我有妙善，無障礙善，云何爾時不當獲得一切圓滿，是為第三。釋云：無量諸世界等者，顯示初練引他例己，令心增盛無有退屈。由此意樂者顯示第二，若成就等者顯示第三，廣如彼釋。論云：由離聲聞獨覺作意斷作意故，由於大乘諸疑離以能永斷異慧疑故。由離所聞所思法中我我所執，斷法執故。由於現前現住安立一切相中，無所作意無所分別，斷分別故。釋云：斷作意故者，斷除二乘分別作意，此意釋云，所以離聲聞等作意，以能斷故，不起趣執二乘心故。釋云，以能永斷異慧疑故者，謂於大乘甚深廣大不起異慧顛倒及疑，此意釋云，由於大乘諸疑離者，以斷疑故。言諸疑者，即於佛說顯密三藏種種不同而起疑惑，名為諸疑。言離疑者，以能永斷故。斷法執者，謂於所聞所思法中，能永斷除我我所執，謂我能聞、我能思覺，所聽文、所思義，如是執著一切皆無，於其勝義證現觀故。此意釋云，何無此執？以於勝義證得現觀斷除法執，據不執所聞思云斷法執，法執既無，我執亦斷，不起我能聞思等覺。第四亦是離諸法執。言七地四菩薩行者，七地：一種性地，即種姓住未發心位。二勝解行地，即勝解行住發心已去在於地前。三增上意樂地，即極喜住在初地。四正行地，即增上戒住，增上心住，覺分相應增上慧住，諦分相應增上慧住，緣起相應增上慧住，有加行有功用無相住，總此六住名正行地，如次離垢乃至遠行。五決定地，即無加行無功用住。在第八地，有三種決定，一種性決定，二發心決定，三不虛行決定。此第八地墮在第三決定，故云決定行地。即無礙解住，在第九地。七例究竟地，即最上成滿菩薩住，及如來住。在第十地及於佛地，第十地因究竟佛地，果究竟故。四行者，一菩提分法行，二神通行，三波羅蜜多行，四成就有情行。因起有二，一通、二別。通者貫餘教故，別屬一經故。通有多義，有為一因起說諸法，即《無量義經》云：法無量者，以諸眾生性欲無量故，其所說法亦復無量。此但說生為起說因。又一因者，《法華經》云：為是眾生故而起大悲心。此即說佛由大悲故起說於經。有為二因，即總前二故。《二十唯識》云：展轉增上力，二識成決定。又有二因，《法華經》頌云：種種因緣，以無量喻，照明佛法，開悟眾生。此即為法、為人二種因也。又有三因，即《般若經》云何住、云何修、云何降伏其心。雖唯約發趣大乘為向，據實三乘俱然，簡餘二乘云趣大乘，即是三因，一令發心，二令修行，三令斷障。即是如次令撿道故，成就道故，不失道故，此約修行次第而說。又有四因，即《法華》第三云：未度者令度，未解者令解，未安者令安，未涅槃者令得涅槃。即為令眾生未離苦者使令離苦，未得樂者便令得樂，未能發心斷惡修善令使發心斷惡修善，未得果者令便得果，此依弘願化生次第。又有五因，即《思益經》第二云：若人能於如來所說文字言說章句通達隨順，乃至云能知如來以何說法、以何隨宜說、以何方便說、以何法門說、以何大悲說。梵天，若菩薩能知如來以是五力說，是菩薩能作佛事。以何說法，即說三世、世出世間、生死涅槃、蘊處界等，即談法體。以何隨宜說，即隨機宜，或淨說不淨，我說無我等，或顯了說，或隱密說。以何方便者，或為令離苦，或為令得樂，示教利喜等，於無言說法而方便說。以何法門者，謂於一法諸門說故。以何大悲者，起彼四因，初二四所說，第三通能所說，第五能起因即為三例。初二四而為所說，第三由有方便故能起說，第五由有大悲故能為物起於方便說彼彼法。大悲者有三十二，如言諸法無我，而諸眾生不信不解，如來於此而起大悲等，即隨彼生於境不解，迷沒生死不能出離，故起大悲。隨彼不悟，悲心起說，即眾生為能感，如來大悲即所感，略即二緣，開即有五，廣即無量，亦同《瑜伽．攝釋分》說。次至當辨，又有六因，准無著菩薩《般若論》釋須菩提問意有六，佛為答彼亦即六意。論云：何故上座須菩提問也？答有六因緣，為斷疑故、為起信故、為入深法故、為不退轉故、為生喜故、為正法久住故。即若有疑者得斷疑故，若已斷疑故，有樂福德而心未成就，諸菩薩等聞多福德，於《般若經》起信解故。已成就心者，入甚深義故，已得不輕淺者，由貪受持修行有多功德不復退轉故。已得順攝及淨心者，於法自入及見生歡喜故，能令未來大乘教久住者故，准配《法華》上下思之。又有八因，准《法華》第一文殊師利答成就文，八大義因是，准義配文。若准《瑜伽》八十一〈攝釋分〉釋經軌則，先解經體釋文義法等起釋難次第，釋義中有多。第四依處及總標中等起，並是發起所因，彼論云：如上所說，若事若時若補特伽羅故，諸佛世尊流布聖教，是故說彼名為依處事。依處有三：一、根本事依處，有六：一善趣、二惡趣、三退隨、四昇進、五生死、六涅槃生死。即前四涅槃，即餘無餘等。於中三對。二、得方便事依處，有十二，即十二行：一欲行、二離欲行、三善行、四不善行、五苦行、六非苦行、七順退分行、八順進分行、九雜染污行、十清淨行、十一自利義行、十二利他義行。於中六對。三、依悲愍他事，有五：一令離欲，即是為說生死過患；二示現，即為顯示四種道理，謂法爾、因緣、證成、作用四道理也；三教道，即未發心者教授令使發心修諸正行；四讚勵者，見退屈者讚勸令進；五慶喜者，見能進修而不退屈隨生慶喜。時依處即三世補特伽羅依處，即二十七種補特伽羅，亦攝《思益經》如來五力。事依處中根本依處及時依處，是彼以何說法；攝得方便依處，即彼以何隨宜說法、以何方便、以何法門攝，或大悲及以何方便攝。悲愍依處即離欲等，約方便能起此五，即大悲補特伽羅依處，亦大悲攝。《瑜伽》約能悲所悲別開，《思益》據起悲之因亦大悲攝，故彼經云：如言諸法無我而諸眾生不信不解，如來於此而起大悲。此顯諸佛申慈悲故，為諸有情依善惡趣，乃至自他利行，隨其所應，令知過失功德、厭欣修斷及以獲證，故令離欲。示教讚喜等，於經文中隨義思配，恐煩不述。別者准《智度論》隨經中說，皆為起意，意因請等，比類皆然故。 > Another explanation holds that both are explained in terms of a single lifetime. Because the supreme mundane factor is called "at the time of this very birth," since the supreme mundane factor has already been excluded, it clearly refers to a single lifetime. Although the supreme kṣānti is also just a single moment, it is still separated \[from darśana-mārga\] by the supreme mundane factor, and thus is not "born at this very moment," uninterruptedly entering darśana-mārga. Furthermore, by universally dividing ūṣmagata, mūrdhan, and kṣānti into three, they constitute three periods. With respect to the nirvedha-bhāgīya, there are further six kinds: first, concordant nirvedha-bhāgīya; second, advancing; third, penetrating; fourth, turning to the remainder; fifth, in a single lifetime; sixth, in a single session. The inferior good roots first aroused that take the truth as their object and practice are called the concordant nirvedha-bhāgīya. When these very good roots transform into middling ones, they are called the advancing nirvedha-bhāgīya, because they are superior compared to the preceding inferior ones. When these very good roots increase to superior ones and in this lifetime are determinately capable of penetrating the principle of truth, they are called the penetrating nirvedha-bhāgīya. These preceding three kinds reside at the stages of ūṣmagata, mūrdhan, and kṣānti. If considered according to the Hīnayāna, they can be matched respectively with "indeterminate," "determinate," and "at the time of this very birth." If according to the Mahāyāna, it is only at the stage of completing middling kṣānti that it is called "at the time of this very birth," because while at the inferior kṣānti and before completing the middling kṣānti, there are still many lifetimes. In the stages of the two vehicles, although in this very life there can be a turning toward \[the other vehicle\], it is called the turning-to-the-remainder nirvedha-bhāgīya. If it is turning to the remainder, from life to life it is indeterminate, because in seeking the unsurpassed bodhi of a pratyekabuddha, one further cultivates superior practices over many lifetimes. If one is at the nirvedha-bhāgīya of the Mahāyāna, one will definitely not turn the mind to seek the other inferior vehicles, let alone in a single lifetime, etc., because ascending to the seventh dwelling is called non-retrogression; this nirvedha-bhāgīya is cultivated at the stage of dedication, and one should infer from this. If mokṣa-bhāgīya passes beyond the seventh dwelling, whether indeterminate or determinate, none turn to the remainder. Because of "turning to the remainder" and the preceding statement, that there is a sense in which one may regress from the inferior and middling mokṣa-bhāgīya and nirvedha-bhāgīya is stated with respect to the stages of the two vehicles. If one can definitely penetrate in this life, it is called the single-lifetime nirvedha-bhāgīya. The preceding mention of "penetrating" was stated in terms of the capacity in the stages of the two vehicles. However, if one has an indeterminate lineage, then it is not determinate; nirvedha\[-bhāgīya\] that turns to the remainder belongs only to the indeterminate lineage. The single-lifetime nirvedha-bhāgīya is based on the determinate lineage, each proceeding toward its own vehicle; or it also generally includes those of indeterminate lineage, which refers to entering in a single life without turning the mind, not that all of indeterminate lineage can turn their minds before the darśana-mārga. A single session also generally includes the indeterminate lineage, being at the middling and superior kṣānti. The preceding text has already excluded the supreme mundane factor, because it is only a single moment. Regarding "the three kinds of mental training cut off the obstacles in the four places," Anhui's Mahāyānasaṃgraha-bhāṣya, fascicle six, says: Having already explained the characteristics of the knowable, how should one view the entrance into the characteristics of the knowable, where the basis for the perfuming of extensive hearing is not subsumed under the ālayavijñāna? This intention implicitly states that the original untainted seeds serve as the basis, saying they are not subsumed under the ālaya. Next it asks: Who can awaken and enter? This asks about the person capable of entering: namely, one whose continuum of the perfuming of extensive hearing of the Mahāyāna, who has already served immeasurable Buddhas appearing in the world, who has already attained wholly determinate and superior resolution, and who, having well accumulated all good roots, is well equipped with the provisions of merit and wisdom. The bodhisattva answers this regarding the person capable of entering, based on giving rise to active perfuming of extensive hearing and having the two provisions equipped. Where can one enter? This asks about the dharmas entered and the stages capable of entering: namely, precisely within those appearances resembling dharma and resembling meaning, the intentional speech of Mahāyāna dharmas and characteristics, etc., which arise at the adhimukticaryā-bhūmi, etc. The resembling dharmas and meanings are the dharmas entered; the arising adhimukti, caryā-bhūmi, darśana-mārga, bhāvanā-mārga, and niṣṭhā-mārga answer the stages capable of entering. In these four stages, in accordance with hearing there is superior resolution, in accordance with the principle there is penetration, remedying all obstacles, and abandoning all obstacles; such respectively are the differences of the four paths capable of entering. The treatise says: By what can one enter? By being supported by the power of good roots, namely by training the mind through the three aspects, which are the four places, understanding the objects of dharma and meaning, and by being unflagging in the constant and earnest prayoga of śamatha and vipaśyanā. The commentary explains: "By what can one enter?" asks about the cause of entering. Namely, by what cause? Exactly by being supported by the power of good roots. Although there is the power of good roots, because the mind might shrink back, it speaks of training the mind through three aspects. As for the three trainings: Immeasurable sentient beings in immeasurable worlds, beings of a single lifetime, moment by moment awaken to unsurpassed, right and complete bodhi—this is the first. By this resolve one can practice giving and so forth; I have already obtained such a resolve, and by slight effort in cultivating giving and so forth, I shall achieve fulfillment—this is the second. If those endowed with good accompanied by obstacles, at the end of life, take birth with an entirely complete and delightful self-body, I have wonderful good, good without obstacle; how could I at that time fail to obtain complete perfection?—this is the third. The commentary explains: "Immeasurable worlds," etc., shows the first training, citing others as an example for oneself to make the mind grow bold without shrinking back. "By this resolve" shows the second; "If endowed with," etc., shows the third, as detailed in that commentary. The treatise says: By abandoning the mental engagement of śrāvakas and pratyekabuddhas, one cuts off mental engagement; by abandoning doubts regarding the Mahāyāna, because one can eternally cut off doubts born of deviant wisdom; by abandoning the grasping of self and mine regarding the dharmas heard and reflected upon, one cuts off grasping of dharmas; by being without mental engagement and without discrimination regarding all characteristics present and presently abiding as established, one cuts off discrimination. The commentary explains: "Cutting off mental engagement" means cutting off the discriminative mental engagement of the two vehicles; the intention of this explanation is that the reason one abandons the mental engagement of śrāvakas and so forth is that because one can cut it off, one does not give rise to a mind that inclines toward or grasps the two vehicles. The commentary explains: "Because one can eternally cut off doubts born of deviant wisdom" means that regarding the profound and vast Mahāyāna, one does not give rise to erroneous wisdom, inversion, or doubt; the intention of this explanation is that "abandoning doubts regarding the Mahāyāna" is because of cutting off doubts. "Doubts" refers to giving rise to doubt and perplexity regarding the Buddha's various differing teachings in the explicit and esoteric three baskets; this is called doubts. "Abandoning doubts" means because one can eternally cut them off. "Cutting off grasping of dharmas" means that regarding the dharmas heard and reflected upon, one can eternally cut off the grasping of self and mine, namely that "I can hear, I can reflect and perceive, the texts heard, the meanings reflected upon"—such clinging is completely absent, because one realizes direct realization in the ultimate truth. The intention of this explanation is: why is this grasping absent? Because by realizing direct realization in the ultimate truth, one cuts off grasping of dharmas; based on not clinging to what is heard and reflected upon, it is called cutting off grasping of dharmas. Grasping of dharmas having ceased, grasping of self is also cut off, and one does not give rise to the perception that "I can hear, reflect," and so on. The fourth is also the abandonment of all grasping of dharmas. Regarding the seven bhūmis and four bodhisattva practices: The seven bhūmis are: First, gotra-bhūmi, which is the gotra-dwelling, the stage before arousing the mind. Second, adhimukticaryā-bhūmi, which is the adhimukticaryā-dwelling, after arousing the mind and prior to the bhūmis. Third, adhyāśaya-bhūmi, which is the pramuditā-dwelling, at the first bhūmi. Fourth, pratipatti-bhūmi, which includes the superior moral discipline dwelling, the superior mind dwelling, the superior wisdom dwelling associated with the factors of awakening, the superior wisdom dwelling associated with the factors of truth, the superior wisdom dwelling associated with conditioned arising, and the signless dwelling with prayoga and exertion; collectively these six dwellings are called the pratipatti-bhūmi, corresponding respectively from the immaculate to the far-reaching. Fifth, niyata-bhūmi, which is the dwelling without prayoga and exertion, at the eighth bhūmi. There are three kinds of determination: first, determination of gotra; second, determination of arousing the mind; third, determination of not practicing in vain. This eighth bhūmi falls under the third determination, hence it is called the determinate practice bhūmi. \[Sixth,\] the unhindered comprehension dwelling, at the ninth bhūmi. Seventh, the exemplary ultimate bhūmi, which is the supreme perfected bodhisattva dwelling and the Tathāgata dwelling, at the tenth bhūmi and at the Buddha bhūmi, because the tenth bhūmi is the ultimate cause and the Buddha bhūmi is the ultimate fruit. The four practices are: first, the practice of the factors of bodhi; second, the practice of spiritual powers; third, the practice of pāramitās; fourth, the practice of maturing sentient beings. As for the arising causes, there are two kinds: general and particular. The general runs through other teachings; the particular belongs to a single sūtra. The general has many meanings: There is expounding all dharmas through a single cause of arising, as the Sūtra of Immeasurable Meanings says: "Dharmas are immeasurable because the dispositions and desires of sentient beings are immeasurable; the dharmas expounded are likewise immeasurable." This speaks merely of sentient beings as the cause for initiating the teaching. Another single cause is as the Lotus Sūtra says: "It is for the sake of these sentient beings that great compassion is aroused." This speaks of the Buddha initiating the exposition of the sūtra out of great compassion. There is the case of two causes, which combines the previous two. The Viṃśikā says: "Through reciprocal superior influence, the two consciousnesses become determinate." There are also two causes as the Lotus Sūtra's verse states: "Through various causes and conditions and immeasurable parables, illuminating the Buddha Dharma to awaken sentient beings." These are the two causes: for the sake of the Dharma and for the sake of people. There are also three causes, as the Prajñāpāramitā Sūtra's "How should one abide? How should one cultivate? How should one subdue the mind?" Although this is formulated solely with respect to setting out toward the Mahāyāna, in reality all three vehicles are like this; setting aside the other two vehicles, it speaks of proceeding toward the Mahāyāna, which constitutes three causes: first, causing them to arouse the mind; second, causing them to cultivate practice; third, causing them to cut off obstacles. These are respectively causing them to inspect the path, accomplish the path, and not lose the path; this is stated in terms of the sequence of cultivation. There are also four causes, as chapter three of the Lotus says: "Those not yet crossed over are caused to cross over; those not yet emancipated are caused to be emancipated; those not yet at ease are caused to be at ease; those not yet in nirvāṇa are caused to attain nirvāṇa." That is, for sentient beings who have not yet separated from suffering, causing them to separate from suffering; for those who have not yet obtained joy, causing them to obtain joy; for those unable to arouse the mind to cut off evil and cultivate good, causing them to arouse the mind to cut off evil and cultivate good; for those who have not yet obtained the fruit, causing them to obtain the fruit. This is based on the sequence of great vows for transforming sentient beings. There are also five causes, as the second fascicle of the Viśeṣacintibrahma-paripṛcchā-sūtra says: "If someone can penetrate and accord with the words, speeches, chapters, and phrases expounded by the Tathāgata..." up to "...can know by what the Tathāgata expounds the Dharma, by what suitability he expounds it, by what skillful means he expounds it, by what dharma-gate he expounds it, by what great compassion he expounds it. Brahmā, if a bodhisattva can know that the Tathāgata expounds through these five powers, this bodhisattva is capable of doing the Buddha's work." "By what he expounds the Dharma" means expounding the three times, mundane and supramundane, saṃsāra and nirvāṇa, skandhas, dhātus, and āyatanas, etc., which discusses the essence of dharma. "By what suitability he expounds" means in accordance with the capacities and suitabilities: either expounding purity as impurity, self as non-self, etc., or expounding explicitly or expounding esoteric meaning. "By what skillful means" means either causing them to separate from suffering, or causing them to obtain joy, revealing, teaching, benefiting, and delighting them, etc., skillfully expounding that which is ineffable. "By what dharma-gate" means expounding a single dharma through various approaches. "By what great compassion" means giving rise to those four causes; the first two and fourth are what is expounded, the third encompasses both that which expounds and that which is expounded, and the fifth is the initiating cause, thus forming three paradigms. The first two and fourth serve as what is expounded; regarding the third, because of skillful means he can initiate the teaching; regarding the fifth, because of great compassion he can initiate skillful means for the sake of beings to expound this and that dharma. As for great compassion, there are thirty-two kinds, as in the statement: "All dharmas are without self, yet sentient beings do not believe and do not understand; the Tathāgata arousing great compassion toward this," etc. That is, according as beings do not understand the object and are deluded and sunk in saṃsāra unable to escape, he therefore gives rise to great compassion. Accompanying their lack of awakening, the mind of compassion initiates the teaching; thus sentient beings are what stimulates, and the Tathāgata's great compassion is what responds. In brief there are two conditions, when expanded there are five, and extensively there are immeasurable, which is also the same as expounded in the Vivaraṇa-saṃgrahaṇī of the Yogācārabhūmi. This will be distinguished next. Furthermore, there are six causes: based on Bodhisattva Asaṅga's Prajñāpāramitā-upadeśa, which explains that Elder Subhūti's questioning had six intentions, the Buddha's answers to him likewise have six intentions. The treatise says: For what reason did the Elder Subhūti ask? The answer is: there are six causes and conditions—to cut off doubt, to arouse faith, to enter the profound Dharma, to prevent retrogression, to generate joy, and to cause the correct Dharma to abide long. Namely, if there are those with doubts, they are enabled to cut off doubt; for those who have already cut off doubt, there are bodhisattvas who delight in merit but whose minds are not yet perfected, who hearing of great merit give rise to faithful resolution toward the Prajñāpāramitā Sūtra; for those whose minds are already perfected, it causes them to enter the profound meaning; for those who have already attained what is not shallow, by greedlessly upholding and cultivating it with much merit, they no longer regress; for those who have attained concordant gathering and pure mind, by personally entering the Dharma and seeing it, joy arises; and for those who can cause the future Mahāyāna teaching to abide long. One should consider matching this to the Lotus Sūtra throughout. There are also eight causes, based on the text answering accomplishment by Mañjuśrī in the first chapter of the Lotus Sūtra, which are the eight great causes of meaning; one should match the text according to the meaning. If based on the rules for explaining sūtras in the Vivaraṇa-saṃgrahaṇī of Yogācārabhūmi fascicle eighty-one, first explaining the essence of the sūtra, explaining the literal meaning, the arising of the Dharma, and explaining difficulties in sequence; within the explanation of meaning there are many. The fourth, the bases (āśraya-vastu), and the arising in the general outline, both are the causes for launching the discourse. That treatise says: As expounded above, it is because of the matter, time, or person that the Buddhas, the World-Honored Ones, propagate the holy teaching; therefore those are called the bases of matters. There are three bases: First, the fundamental bases of matters, of which there are six: 1. good destinies, 2. bad destinies, 3. retrogression and following, 4. ascending and advancing, 5. saṃsāra, 6. nirvāṇa and saṃsāra. That is, the former four are saṃsāra; nirvāṇa is with remainder, without remainder, etc., among which there are three pairs. Second, the bases of matters of obtaining skillful means, of which there are twelve, namely twelve practices: 1. practicing desire, 2. practicing freedom from desire, 3. good practice, 4. unwholesome practice, 5. painful practice, 6. non-painful practice, 7. practice concordant with retrogression, 8. practice concordant with advancement, 9. defiled practice, 10. pure practice, 11. practice for one's own benefit, 12. practice for others' benefit. Among these are six pairs. Third, matters based on compassion for others, of which there are five: 1. causing freedom from desire, which is expounding the faults of saṃsāra; 2. manifestation, which is displaying the four kinds of principles, namely the principles of nature, causality, proof, and function; 3. instruction in the path, which is instructing those who have not yet aroused the mind to arouse the mind and cultivate correct practices; 4. praising and encouraging, which is praising and exhorting those seen to shrink back so as to make them advance; 5. rejoicing, which is rejoicing along with those seen capable of advancing in cultivation without shrinking back. The basis of time is the three times; the basis of persons is the twenty-seven kinds of persons, which also subsume the Tathāgata's five powers in the Viśeṣacintibrahma-paripṛcchā-sūtra. Among the bases of matters, the fundamental bases and the basis of time are "by what he expounds the Dharma"; subsuming the bases of obtaining skillful means is "by what suitability he expounds the Dharma, by what skillful means, by what dharma-gate", or subsumed under great compassion and by what skillful means. The basis of compassion is freedom from desire, etc.; in terms of skillful means capable of initiating these five, it is the basis of persons of great compassion, which is also subsumed under great compassion. The Yogācārabhūmi separately distinguishes the agent of compassion and the object of compassion, whereas the Viśeṣacinti, based on the causes that arouse compassion, also subsumes them under great compassion. Thus that sūtra says: "All dharmas are without self, yet sentient beings do not believe and do not understand; the Tathāgata toward this arousing great compassion." This shows that the Buddhas, extending benevolence and compassion, for the sake of sentient beings based on good and bad destinies, up to practicing benefit for oneself and others, according to what is appropriate, cause them to know faults and virtues, revulsion and aspiration, cultivation and cessation, as well as realization, and therefore cause freedom from desire. Showing, teaching, praising, rejoicing, and so on, should be considered and matched to the textual passages according to their meaning; fearing verbosity, they are not detailed here. As for the particular, based on the Mahāprajñāpāramitopadeśa, whatever is expounded in the sūtras is all for the sake of initiating intention; intentions, causes, requests, and so forth, are all analogous. > — English (machine translation) (machine translation) - [Previous: 1.7](https://indike.org/pramana/in.bauddha.taisho.1724.1.7) - [Next: 1.9](https://indike.org/pramana/in.bauddha.taisho.1724.1.9) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1724.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1724~en-mt.1.8) — English, machine translation ## Linked texts (2) - [瑜伽師地論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.yogacarabhumi*zh-xuanzang.81.113) — Classical Chinese - [Theg pa chen po bsdus pa](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.mahayanasamgraha*bo.45) — Classical Tibetan --- Source: [https://indike.org/pramana/in.bauddha.taisho.1724.1.8](https://indike.org/pramana/in.bauddha.taisho.1724.1.8) · Pramāṇa