成唯識論掌中樞要 2.32

2.32

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.