成唯識論掌中樞要 2.32

2.32

「成大乘是佛語」中，論有十量：前四對中更加「樂大乘」、「許」字，簡隨一不成，以至教攝為宗，故成四因。七因證中先不記中又有三量：一云若大乘是住自法內為廣，壞正法說佛應先記；無功用智佛恒有故；如滅法事。又恒正勤守正法故，又知未來智無著礙故。又有一量云：有法如前法云佛應先分別記別；後時壞正法者所等起故；如正法滅事，並驢披師子皮教，有七比量。《顯揚》第二十以十因說大乘言教是佛所說：一、先不起，即此初因；二、今不可知，則此第二；三、多有所作；四、極重障故，此中所無；五、非尋伺境故，則此第三因；六、證大覺故，則第五因中若有大乘因也；七、無第三乘過失故；八、此若無有，應無一切智故，即此第五中無有大乘因也；九、有對治故，即此第六因；十、不應如言取意故，即此第七因也。此七因中。一一更應思作比量。

In 'Establishing that the Mahāyāna is the word of the Buddha,' the treatise contains ten inferences (anumāna). To the first four counter-positions, the words 'delighting in the Mahāyāna' and 'accepted' are added to avoid the flaw of unestablished in either party (anyatarāsiddha), taking being subsumed under authentic teaching as the proposition (pakṣa), thereby establishing four reasons (hetu). Among the seven reasons of proof, under the first, 'not previously prophesied', there are further three inferences: One says: if the Mahāyāna, abiding within its own dharma, is spoken of broadly to destroy the true Dharma, the Buddha should have prophesied it beforehand; because the Buddha constantly possesses non-effortful wisdom; like the matter of the extinction of the Dharma. Also, because he constantly makes correct exertion to protect the true Dharma; also, because his wisdom knowing the future is unobstructed. There is another inference: The subject (dharmin) is as in the preceding statement, the property to be proved (sādhya) says the Buddha should have differentiated and prophesied it beforehand; because it is co-produced by those who destroy the true Dharma in later times; like the matter of the extinction of the true Dharma, and the teaching of the donkey wearing a lion's skin; there are seven inferences. The twentieth fascicle of the Xianyang speaks of the teaching of the Mahāyāna being spoken by the Buddha through ten reasons: 1. Not having arisen previously, which is this first reason; 2. Currently unknowable, which is this second; 3. Having extensive effects; 4. Being an extremely heavy obstacle, which is absent here; 5. Not being the domain of investigation and reflection (vitarka-vicāra), which is this third reason; 6. Realizing great awakening, which is the reason of 'if the Mahāyāna exists' in the fifth reason; 7. Lacking the fault of a third vehicle; 8. If this did not exist, omniscience would be nonexistent, which is the reason of 'the Mahāyāna does not exist' in this fifth; 9. Possessing an antidote, which is this sixth reason; 10. Meaning should not be grasped according to the literal words, which is this seventh reason. Among these seven reasons, each should be further contemplated to construct inferences.