成唯識論述記 9.397

9.397

述曰：此出四力，《攝論》第六云「誰能悟入」中，「大乘多聞熏習相續」，此乃「因力」，簡二乘等種姓多聞。即前所說本、習二姓，彼云「已得逢事無量諸佛出現於世」，即「善友力」。彼云「已得一向決定勝解」，非諸惡友所能動壞名「作意力」。彼云「已善積集諸善根」故，善修福智資糧菩薩，名「資糧力」。由前無間所說，三因已善積集諸善根等。世親云：第一力為因，第二力為緣，第三力能修正行，第四力由積集善根，名資糧菩薩。如是名「由作意力，善修福、智二種資糧」。能入十地名「依持力」，此四望二乘性、惡友緣、任運心、下資糧，以皆勝故名「四勝力」。此位依此四力，於唯識義雖深信解，而未能了二取皆空，一切多住事相散心行諸麁行，名住外門修菩薩行。問：《華嚴》第九〈十住品〉頌云：「第四生貴真佛子，從諸賢聖正法生，有無諸法無所著，捨離生死出三界。」彼經第十又解十住初心菩薩，餘住亦爾。頌云：「清淨妙法身，應現種種形，猶如大幻師，所樂無不現。」或處為眾生，究竟菩薩行；或復現初生，出家行學道；或於樹王下，自然成正覺；或處為眾生，示現入泥洹。如何此文言：多住外門修菩薩行？答：此第四住菩薩作十種觀法，第七觀業，第八觀果，折伏現纏，不依見道等所有無明，更造惡業令後果起，名為捨離生死出於三界，定當能出，非時已出。今依外門修菩薩行，亦不違也。又此十住菩薩，亦有少分依有漏定能現八相度脫有情，以十住初發心住中分得十力，學於十法。第十法者，為苦眾生作歸依處。此住已去，彼諸菩薩展轉增勝能行八相，然多起散行，少能入定作真如觀，名多住外門，不說彼菩薩唯住外門也，亦不相違。

The Commentary states: This sets forth the four powers. In the sixth fascicle of the Mahāyānasaṃgraha, under '[Who can] understand and enter?', it says: 'a continuum perfumed by much hearing of the Mahāyāna'—this is the 'power of causes', distinguishing [it] from the hearing of much by the lineages of the two vehicles and so forth. That is to say, the previously discussed twofold lineage of the original and the habituated. That [text] says: 'having already attained the encounter and service of immeasurable Buddhas appearing in the world'—this is the 'power of good friends'. That [text] says: 'having already attained single-minded, resolute conviction' which cannot be shaken or corrupted by evil friends—this is named the 'power of mental application'. That [text] says: 'because of having already well accumulated all roots of good', a bodhisattva who well cultivates the equipment of merit and wisdom is named [possessing] the 'power of equipment'. By means of the three causes spoken of just prior to this, they have already well accumulated all roots of good, and so forth. Vasubandhu states: The first power is the cause; the second power is the condition; the third power is able to cultivate correct practice; the fourth power, because of accumulating roots of good, is called the bodhisattva of equipment. Such is termed 'by the power of mental application, well cultivating the two kinds of equipment of merit and wisdom'. Being able to enter the ten grounds is named the 'power of support'. In contrast to the lineage of the two vehicles, the condition of evil friends, the spontaneous mind, and inferior equipment, because these [four] are all superior, they are called the 'four superior powers'. Relying upon these four powers, although in this stage they have deep faith and understanding of the meaning of vijñapti-mātra, they are not yet able to comprehend that the two graspings are both empty; they mostly abide in the scattered mind of empirical marks and practice various coarse practices, which is called abiding at the outer gates and cultivating bodhisattva practices. Question: A verse in the ninth fascicle of the Avataṃsaka-sūtra, the chapter on the 'Ten Abodes', says: 'Fourth is the Noble-Born, a true child of the Buddha, / born from the correct Dharma of all the wise and holy; / having no attachment to all existing or non-existing dharmas, / abandoning birth-and-death and exiting the three realms.' The tenth fascicle of that sūtra, in explaining a bodhisattva at the initial mind of the ten abodes (and the remaining abodes are likewise), has a verse saying: 'The pure, wonderful Dharma-body / manifests according to [need] in various forms; / just like a great illusionist, / whatever is wished for, there is nothing that does not appear.' / In some places, for the sake of sentient beings, / they consummate the bodhisattva practices; / or again they manifest initial birth, / leaving home to practice and train in the path; / or beneath the king of trees, / spontaneously achieving correct awakening; / or in some places, for the sake of sentient beings, / manifesting entry into nirvāṇa. Why does this text say: 'mostly abiding at the outer gates and cultivating bodhisattva practices'? Answer: This bodhisattva of the fourth abode performs ten kinds of contemplative methods: the seventh contemplates karma, and the eighth contemplates fruition, subjugating present entanglements, not relying on all the ignorance of the path of seeing and so forth, nor creating further bad karma to cause future fruition to arise; this is called abandoning birth-and-death and exiting the three realms—they will definitely be able to exit, not that they have already exited at that time. Now, [to say that they] cultivate bodhisattva practices relying on the outer gates also does not contradict this. Furthermore, these bodhisattvas of the ten abodes also partially, relying on sāsrava concentrations, can manifest the eight phases to liberate sentient beings, because in the abode of the first generation of the aspiration [to awakening] among the ten abodes, they partially obtain the ten powers and train in ten dharmas. The tenth dharma is to serve as a refuge for suffering sentient beings. From this abode onward, those bodhisattvas progressively enhance their superiority and can enact the eight phases; yet they mostly give rise to scattered practice, and only rarely can enter concentration to perform contemplation of tathatā. This is called 'mostly abiding at the outer gates'; it does not say that those bodhisattvas abide only at the outer gates, so there is likewise no contradiction.