兩卷無量壽經宗要 1.6

1.6

第三約人分別。於中有二：初約三聚眾生分別、後就四疑眾生分別。初三聚者，如下經云「其有眾生，生彼國者，皆悉住於正定之聚。所以者何？彼佛土中，無諸邪聚及不定聚。」如是三聚，其相云何？此義具如《寶性論》說。彼云：略說一切眾生界中，有三種眾生。何等為三？一者求有、二者遠離求有、三者不求彼二。求有有二種：一者謗解脫道、無涅槃性，常求住世間，不求證涅槃。二者於佛法中，闡提同位，謗大乘故。是故《不增不減經》言「若有比丘乃至優婆夷，若起一見、若起二見，諸佛如來非彼世尊，如是等人非我弟子。」遠離求有者亦有二種：一者無求道方便、二者有求道方便。無方便者亦有二種：一者多種外道，種種邪計；二者於佛法中同外道行，雖信佛法而顛倒取，如犢子等，乃至廣說。有方便者亦有二種，所謂二乘。不求彼二者，所謂第一利根眾生、諸菩薩等。又彼求有眾生一闡提人，及佛法中同一闡提位，名為邪定聚眾生。又遠離求有眾生中，墮無方便求道眾生，名為不定聚眾生。聲聞、辟支佛及不求彼二，名為正定聚眾生。論說如是。此中總判二乘菩薩為正定聚，而未分別位地分齊。齊何等位入正定聚？依何等義名正定聚？決定不退墮斷善根，如是名為正定聚義。論其位而依《瑜伽》說，正定聚有二種：一者本性正定聚、二者習成正定聚。若依此而說，五種種性中菩薩種性人，從無始時來不作五逆及斷善根，是名本性正定聚也。其二乘性及不定性，得作五逆及斷善根。斷善根時墮邪定聚，善根相續後未趣入，為不定聚。已趣入時，即當分別三品：若其本來下品善根而趣入者，乃至燸法猶為不定，入頂法位方為正定。論說「頂不斷善根」故。若其本來中品善根而趣入者，至燸法時名為正定。若其本來上品善根而趣入者，始趣入時便作正定。如《瑜伽》說「若有安住下品善根而趣入者，當知下品，名有間隙，未能無間、未善清淨。若有安住中品善根而趣入者，當知中品。若有安住上品善根而趣入者，當知上品，名無間隙，已能無間、已善清淨。」如是為已趣入相。又彼論云「依此下品順解脫分善根，婆伽梵說：若具世間上品正見，雖歷千生，不墮惡道。」此文正明本來安住上品善根而趣入者，始入下品順解脫分善之時便得不退，無間隙故。又彼論說「若時安住下成熟者，猶往惡趣。若中若上，不往惡趣。」此文正明本來安住下品善根而趣入者，雖至燸法下成熟位，未得不退，故往惡趣。是約二乘位地分別。若是不定種性人，直向大乘而趣入時，至種性位方為正定。如《起信論》說「依何等人、修何等行，得信成就，堪能發心？所謂依不定聚眾生，有熏習善根力故，信業果報，能起十善，厭生死苦，欲求無上菩提，得值遇佛，親承供養，修行信心。逕一萬劫，信心成就故，諸佛菩薩教令發心；或以大悲故，能自發心；或因正法欲滅，以護法因緣，能自發心。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。」此言名住如來種者，名已入習種性位，即是十解初發心住。上來所說，皆明習成之正定聚。若其本來菩薩種性，直向大乘而趣入者，始趣入時永得不退，不由業力墮於惡趣。依此而言，入十信位便得不退，不同前說不定性人。如是等說，皆就穢土。若就得生彼淨土者，定性二乘即不往生，不定性中三品之人，發大乘心者皆得生彼，生彼之時即入正定，由外緣力所住持故。三聚分別略義如是。

Third is differentiation according to persons. Herein there are two parts: first, differentiation according to the three categories of sentient beings, and second, differentiation regarding the sentient beings of the four doubts. First, regarding the three categories, as the sūtra states below: 'If there are sentient beings who are born in that land, they all dwell in the samyaktva-niyata-rāśi. Why is this? In that Buddha-land there are no mithyātva-niyata-rāśi or aniyata-rāśi.' What are the characteristics of these three categories? This meaning is explained in full in the Ratnagotravibhāga. It says: In brief, within the entire realm of sentient beings, there are three kinds of sentient beings. What are the three? The first seek existence; the second are free from seeking existence; the third seek neither of the two. Those who seek existence are of two kinds: first, those who slander the path to liberation and lack the nature of nirvāṇa, who always seek to dwell in the world and do not seek to realize nirvāṇa; second, within the Buddha's teaching, those who share the position of an icchantika because they slander the Mahāyāna. Therefore the Bujeng bujian jing states: 'If there is a bhikṣu down to an upāsikā who gives rise to one view or gives rise to two views, the Buddhas, Tathāgatas, are not their World-Honored One, and such people are not my disciples.' Those who are free from seeking existence are also of two kinds: first, those without the skillful means to seek the path, and second, those with the skillful means to seek the path. Those without skillful means are also of two kinds: first, the many kinds of non-Buddhists with their various erroneous views; second, those within the Buddha's teaching who practice similarly to non-Buddhists, who although they believe in the Buddha's teaching grasp it inverted, such as the Vātsīputrīyas and so forth, down to detailed explanations. Those with skillful means are also of two kinds, namely the two vehicles. Those who seek neither of the two are the foremost sentient beings of sharp faculties, the bodhisattvas and so forth. Furthermore, those sentient beings who seek existence, the icchantikas and those within the Buddha's teaching who share the icchantika's position, are called sentient beings of the mithyātva-niyata-rāśi. Furthermore, among sentient beings free from seeking existence, those who fall into seeking the path without skillful means are called sentient beings of the aniyata-rāśi. The śrāvakas, pratyekabuddhas, and those who seek neither of the two are called sentient beings of the samyaktva-niyata-rāśi. Thus the treatise explains. Here, it generally classifies the two vehicles and bodhisattvas as the samyaktva-niyata-rāśi, but does not yet differentiate the limits of their stages. At what stage does one enter the samyaktva-niyata-rāśi? Based on what meaning is it called the samyaktva-niyata-rāśi? Definitively not regressing into severing the roots of goodness—such is the meaning of the samyaktva-niyata-rāśi. Discussing their stages based on the Yogācārabhūmi-śāstra, there are two kinds of samyaktva-niyata-rāśi: first, the innate samyaktva-niyata-rāśi; second, the samyaktva-niyata-rāśi attained through cultivation. If explained according to this, among the five kinds of gotra, a person of the bodhisattva-gotra who from beginningless time does not commit the five heinous offenses or sever the roots of goodness is named the innate samyaktva-niyata-rāśi. Those of the two-vehicle nature and those of indeterminate nature may commit the five heinous offenses and sever the roots of goodness. When they sever the roots of goodness they fall into the mithyātva-niyata-rāśi; when their roots of goodness continue but they have not yet entered [the path], they belong to the aniyata-rāśi. When they have entered, three grades should then be distinguished: if one who enters originally possesses inferior roots of goodness, up through the stage of ūṣmagata one is still indeterminate, and only upon entering the stage of mūrdhan does one become definitively determined, because the treatise states that 'at the stage of mūrdhan one does not sever the roots of goodness.' If one who enters originally possesses medium roots of goodness, upon reaching the stage of ūṣmagata one is called definitively determined. If one who enters originally possesses superior roots of goodness, at the very moment of entering one becomes definitively determined. As the Yogācārabhūmi-śāstra states: 'If there is one who enters while abiding in inferior roots of goodness, know that the inferior is called having gaps, not yet continuous, and not yet well purified. If there is one who enters while abiding in medium roots of goodness, know that it is medium. If there is one who enters while abiding in superior roots of goodness, know that the superior is called gapless, already capable of continuity, and already well purified.' Such are the characteristics of having entered. Furthermore, that treatise says: 'Relying on this inferior root of goodness conducive to liberation (mokṣa-bhāgīya), the Bhagavān said: If one is endowed with the superior right view of the mundane world, even though passing through a thousand lifetimes, one will not fall into the evil destinies.' This text clearly shows that for one who enters while originally abiding in superior roots of goodness, at the very moment of entering into the inferior good conducive to liberation one attains non-retrogression, because there are no gaps. Furthermore, that treatise says: 'When one abides in inferior maturation, one may still go to the evil destinies. If medium or superior, one does not go to the evil destinies.' This text clearly shows that for one who enters while originally abiding in inferior roots of goodness, even though reaching the inferior maturation stage of ūṣmagata, one has not yet attained non-retrogression and therefore may go to the evil destinies. This is differentiation according to the stages of the two vehicles. If a person of indeterminate gotra enters by proceeding directly toward the Mahāyāna, only upon reaching the gotra stage does one become definitively determined. As the Awakening of Faith says: 'Relying on what kind of person and cultivating what kind of practice does one achieve faith and become capable of generating the aspiration [for enlightenment]? Namely, relying on sentient beings of the aniyata-rāśi who, because of the power of perfumed roots of goodness, have faith in karma and its fruition, are able to perform the ten virtues, are weary of the suffering of birth and death, desire to seek unsurpassed bodhi, and are able to meet Buddhas, personally attend upon and make offerings to them, and cultivate faith. After passing through ten thousand eons, because their faith is perfected, the Buddhas and bodhisattvas instruct them to generate the mind [for enlightenment]; or through great compassion they are able to generate it of themselves; or because the true Dharma is about to be extinguished, by the condition of protecting the Dharma, they are able to generate it of themselves. When faith is perfected in this way, those who are able to generate the mind enter the samyaktva-niyata-rāśi and ultimately never regress; they are said to dwell in the lineage of the Tathāgata, corresponding to the correct cause.' Saying that one 'dwells in the lineage of the Tathāgata' means having entered the stage of the acquired nature (gotra), which is the first abode of the ten abodes—the abode of initial generation of the aspiration. What has been explained above all clarifies the samyaktva-niyata-rāśi attained through cultivation. If one of innate bodhisattva-gotra enters by proceeding directly toward the Mahāyāna, at the very moment of entering one permanently attains non-retrogression and does not fall into the evil destinies through the power of karma. Stated according to this, upon entering the stage of the ten faiths one immediately attains non-retrogression, unlike the aforementioned person of indeterminate nature. Explanations such as these all concern the defiled land. If considered in terms of those who attain rebirth in that Pure Land, the determinate two vehicles are not reborn there; among those of indeterminate nature, persons of the three grades who generate the Mahāyāna mind can all be reborn there, and at the time of rebirth there they immediately enter the samyaktva-niyata-rāśi because of being sustained by the power of external conditions. Such, in brief, is the meaning of the differentiation of the three categories.