瑜伽論記 12.107

12.107

測言：由智不住生死故名不共，由悲不入涅槃故名為共。如經廣說，應知共相等者，地經言：菩薩善具足六地行已欲入第七地者，當以十種方便智支起殊勝行入，何等為十，乃至廣說。論主判十為四：初一名為身財因事；第二、名為護惡因事；第三、名為護善因事，後七名為化生因事。今此中云謂依能起世間興盛攝受福德者，意謂依能起世間興盛因之事菩薩行之攝受福德也，即第一身財因事。經云：善修空無相無願而集大功德助道故。二、依於有情利益安樂增上意樂者，諸多於有情而起於惡，故有情是惡因，今以利益安樂增上意樂於彼有情故不起惡也，即是護惡因事，經言入諸法無我無壽命無眾生而不捨起四無量故。三、依為菩提福德資糧菩提分法後後勝進者，為證菩提果故速集資糧也，即護善因事，經言起功德法作增上波羅蜜行而無法可取故。四、依不共聲聞、獨覺者，即是化生因事。七門中，第一願力取生作上首教化餘眾生故，經言：得遠離三界而能應化起莊嚴三界行故。五、依有情界者，是第二門說對治故，經云：畢竟寂滅涅槃而能為一切眾生起滅貪瞋癡涅槃行故。六、依諸法界者，是第三門為滅諸障故，經云：隨順幻夢影響化水中月鏡中像自性不二而起涅槃無量差別心故。七、依諸世界者，是第四門於大法眾會集故，經云：善知一切國土道如虛空而起莊嚴淨佛國土行故。八、依諸如來身智者，是第五門見聞親近供養修行生福德故，經云：知諸佛法身自性無身而起色身相好莊嚴行故。九、依諸如來語智者，是第六門轉法輪故，經云：知諸佛音聲無聲本來寂滅不可說相而隨一切眾生起種種差別莊嚴音聲行故。十、依諸如來心智者，是第七門所問善釋故，經云：入諸佛於一念頃通達三世事，而能分別種種相劫數修行隨一切眾生心差別觀故。

Ce states: Because by wisdom one does not abide in saṃsāra, it is called 'unshared'; because by compassion one does not enter nirvāṇa, it is called 'shared'. As the sūtra explains in detail, one should know that "shared characteristics and so forth" refers to what the Daśabhūmika Sūtra says: When a bodhisattva has fully perfected the practices of the sixth stage and wishes to enter the seventh stage, they must undertake superior practices and enter by means of ten factors of wisdom of skill in means. What are the ten? Up to the detailed explanation. The treatise master divides the ten into four: the first is called the matter of the cause of bodily wealth; the second is called the matter of the cause of guarding against evil; the third is called the matter of the cause of guarding goodness; the latter seven are called the matter of the cause of transforming sentient beings. Now here, what is said as "relying on being able to produce worldly prosperity and embracing merit" means that relying on matters that are causes capable of producing worldly prosperity, the bodhisattva practices them and embraces merit; this is the first, the matter of the cause of bodily wealth. The sūtra says: "By skillfully cultivating emptiness, marklessness, and wishlessness, one gathers great merit to aid the path." Second, "relying on the superior resolute intention for the benefit and happiness of sentient beings": most sentient beings give rise to evil, so sentient beings are a cause of evil; now, by having a superior resolute intention for benefit and happiness toward those sentient beings, one does not give rise to evil toward them; this is the matter of guarding against the cause of evil. The sūtra says: "Entering into the selflessness, lifelesness, and beinglessness of all dharmas without abandoning the giving rise to the four immeasurables." Third, "relying on the subsequent superior advancements in the factors of awakening as the provisions of merit for bodhi": in order to realize the fruit of bodhi, one swiftly gathers provisions; this is the matter of guarding the cause of goodness. The sūtra says: "Giving rise to dharmas of merit and engaging in superior practices of the pāramitās, yet with no dharma to be grasped." Fourth, "relying on what is unshared with śrāvakas and pratyekabuddhas" refers to the matter of the cause of transforming sentient beings. Among the seven doors: First, taking birth through the power of vows to act as a leader in order to teach and transform other sentient beings. The sūtra says: "Attaining departure from the three realms, yet able to manifest transformationally and give rise to practices that adorn the three realms." Fifth, "relying on the realm of sentient beings" is the second door, which speaks of antidotes. The sūtra says: "Realizing ultimate, peaceful nirvāṇa, yet able to undertake practices of nirvāṇa that extinguish greed, anger, and delusion for all sentient beings." Sixth, "relying on all dharmadhātus" is the third door, for extinguishing all obstacles. The sūtra says: "According with illusions, dreams, reflections, echoes, transformations, the moon in water, and images in a mirror, whose self-nature is non-dual, yet giving rise to immeasurable differentiated minds of nirvāṇa." Seventh, "relying on all world realms" is the fourth door, gathering at the assemblies of the great Dharma. The sūtra says: "Skillfully knowing the path of all lands to be like empty space, yet giving rise to practices that adorn and purify buddha-lands." Eighth, "relying on the bodies and wisdom of all Tathāgatas" is the fifth door, seeing, hearing, drawing near to, making offerings to, and practicing them to generate merit. The sūtra says: "Knowing the dharmakāya of all buddhas to be by self-nature without a body, yet giving rise to practices that adorn the physical body with marks and signs." Ninth, "relying on the speech-wisdom of all Tathāgatas" is the sixth door, turning the wheel of the Dharma. The sūtra says: "Knowing that the voice of all buddhas has no sound, is originally quiescent, and has an inexpressible mark, yet giving rise to practices of various distinct and adorned voices that accord with all sentient beings." Tenth, "relying on the mind-wisdom of all Tathāgatas" is the seventh door, skillfully answering questions. The sūtra says: "Entering into all buddhas' comprehension of the matters of the three times in a single thought-moment, yet able to distinguish various marks, eons, and cultivations according to the distinct minds of all sentient beings to observe them."