成唯識論述記 9.397

9.397

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.