金光明最勝王經疏 4.70

4.70

下總結勸修。問：此發心因位在何處？答：發心有多位，準《大莊嚴論》有二：一世俗、二勝義，世俗在地前、勝義在地上。又云「菩薩發心，依諸地有四種差別：一信行發心，謂信行地；二淨依發心，謂前七地；三報得發心，謂後三地；四無障發心，謂如來地。」此約三祇及究竟位各增處說，據實四十二位各各發心。《文殊所問菩提心經》又說四種，彼云「有四種心，能成就因、能成就果。何等為四？一者初發心、二者行發心、三者不退發心、四者一生補處發心。」論釋云：初二發心竝在地前，初過聲聞、次過辟支佛；第三發心過不定地，已入初地得證智故；第四發心以善□法王子地故，即第十地。《瑜伽》七十二又有十種發心：一世俗發心，在地前；二得法性發心，謂入地菩薩及得二乘果迴心之者；三不決定發心，謂非菩薩種性，設菩薩性有退還法；四決定發心，與彼相違；五不清淨發心，謂被他逼求活命等而發心者；六清淨發心者，與上相違；七羸劣發心者，謂發心已，被貪等纏所蔽伏，捨正行邪；八強盛發心，與上相違；九未成就果發心，謂因位；十已成就果發心者，謂在佛位。此中所說十發心中，不決定、不清淨及羸劣各少分，三中容有能為因故，由此但可總相而釋，通前所說三類發心。或且據一相別配無妨，然不如通。真諦三藏十發心因喻法各五義釋，以下十度各有五行相故。雖有此理，然無正文，人釋為五義□難。準下十度中各各五行，真諦以彼《瑜伽論》中六度□九門中五門配之，一自性、二一切、三難行、四善士、五清淨。隨應配五，道理亦難。諸經論說各各差別，《雜集》、《唯識》等初六各三、後四各二，《大莊嚴論》六各六門，《寶雲經》中十各十門，何故但配《瑜伽》九門中五門耶？故知十度行相差別有無量門，諸經論中隨影互明，各不相違。然隨行相依釋亦得，以九門義攝一切故。廣且依《唯識》、《攝大乘》等差別而明。

Below is the general conclusion exhorting cultivation. Question: At what stages do these causes of generating the mind reside? Answer: There are many stages of generating the mind. According to the Mahāyānasūtrālaṃkāra, there are two: first, conventional; second, ultimate. The conventional is on the stages prior to the bhūmis; the ultimate is on the bhūmis. It also says: “The bodhisattva's generation of the mind has four differences based on the bhūmis: first, the generation of the mind of aspirational practice, meaning the stage of aspirational practice (adhimukticaryā-bhūmi); second, the generation of the mind of pure disposition, meaning the first seven bhūmis; third, the generation of the mind of maturation, meaning the last three bhūmis; fourth, the unhindered generation of the mind, meaning the Tathāgata stage.” This is spoken in terms of what is especially augmented across the three asaṃkhyeya kalpas and the ultimate stage; in reality, the mind is generated in each of the forty-two stages. The Sūtra of Mañjuśrī's Questions on the Bodhi-mind also speaks of four kinds, stating: “There are four kinds of mind that can achieve causes and achieve fruits. What are the four? First, the initial generation of the mind; second, the generation of the mind of practice; third, the generation of the mind of non-retrogression; fourth, the generation of the mind of one bound to one more birth.” The treatise commentary explains: The first two generations of the mind both reside prior to the bhūmis—the first surpasses the śrāvakas, the second surpasses the pratyekabuddhas; the third generation of the mind surpasses the indeterminate stages, since one has already entered the first bhūmi and attained realized wisdom; the fourth generation of the mind, because it is skillfully […] the stage of the Dharma prince, is the tenth bhūmi. The seventy-second [fascicle] of the Yogācārabhūmi also has ten generations of the mind: 1. conventional generation of the mind, prior to the bhūmis; 2. generation of the mind attaining the nature of phenomena, referring to bodhisattvas who have entered the bhūmis and those who, having attained the fruit of the two vehicles, divert their minds; 3. indeterminate generation of the mind, referring to those not of the bodhisattva lineage or, even if of the bodhisattva nature, possessing qualities that regress; 4. determinate generation of the mind, contrary to that; 5. impure generation of the mind, referring to those who generate the mind because they are pressured by others, seek a livelihood, and so forth; 6. pure generation of the mind, contrary to the above; 7. feeble generation of the mind, referring to those who, having generated the mind, are overwhelmed and subdued by the entanglements of greed and the like, abandoning correct practice for perverse practice; 8. intense generation of the mind, contrary to the above; 9. generation of the mind not yet having achieved the fruit, referring to the causal stages; 10. generation of the mind having achieved the fruit, referring to the Buddha stage. Among the ten generations of the mind spoken of here, each of the indeterminate, impure, and feeble contains a small portion, for among the three it is possible that they can act as causes; thus one can explain them only according to their general characteristics, spanning the three categories of generating the mind previously mentioned. Alternatively, it is unobjectionable to provisionally assign them individually based on a single characteristic, yet that is not as good as explaining them comprehensively. The Tripiṭaka Master Paramārtha explained the ten causes of generating the mind with five meanings each for the metaphor and the Dharma, because the ten pāramitās below each have five aspects of practice. Although this principle exists, there is no explicit scriptural passage, so it is […] difficult for people to explain them as five meanings. In accord with each of the five practices in the ten pāramitās below, Paramārtha correlates them with five out of the nine gates for the six pāramitās in that Yogācārabhūmi: 1. intrinsic nature, 2. all, 3. difficult practice, 4. good persons, and 5. purity. It is likewise difficult in terms of principle to correlate them with these five as fitting. The explanations across various sūtras and treatises differ individually: the Samuccaya, the Vijñaptimātratāsiddhi, and others have three each for the first six and two each for the latter four; the Mahāyānasūtrālaṃkāra has six gates each for the six; the Ratnameghasūtra has ten gates each for the ten. Why correlate them only with five of the nine gates in the Yogācārabhūmi? Hence we know that the distinctions of the aspects of practice of the ten pāramitās have immeasurable gates; across the various sūtras and treatises, they illuminate one another according to context, none being in contradiction. Nevertheless, relying on the aspects of practice to explain them is also permissible, because the meaning of the nine gates encompasses everything. In detail, it will be clarified provisionally based on the distinctions in the Vijñaptimātratāsiddhi, the Mahāyānasaṃgraha, and so forth.