成唯識論了義燈 7.45

7.45

又云《仁王》第一十住、十行等，如次習、性等，《本業經》同，不說十信者。不然。《仁王》第一無別十住、行、迴向名，即信、止、堅如次配習、性及道種，不可違文，判十信等是三方便，非住等收。《本業經》等不說十信名者，依總位說，不論別行，據十信是十住所收。有別說者，以初住難離出十信，如四善根內門難故。第十迴向位中別開善根，既迴向收，十信定是十住所攝。《仁王》、《華嚴》、《優婆塞戒經》等皆說四十二賢聖，不說五十。又云：十信等是十住等方便，即住等收，如初近分屬初定攝。又若十信位地在前，《仁王經》中復有十善菩薩，豈可地前開為五十？又位地十信在十住前，行解十信通十住已上，無聖教說。若云《本業經》云未上十住前有十位名字菩薩，常行信等十心，即證位地十信在十住前，於此位中經幾時修？又《仁王經》十千劫中行菩薩道始入十信，豈位地信前更十千劫為十善位？此既不立，位地十信亦不應開。又設縱別開，何廢得是習種性位？《仁王經》等，於習種位分諸王位，言銅輪王是習種姓，不云前非，齊此已前方是習種，但前習未勝未得銅輪，據勝習時得銅輪位，言習種性作銅輪王。若爾，性種姓等應亦通前。答：不例。於習種位前後勝劣分出餘故。又〈菩薩地〉明性種已，次明發心，發心即是習種姓位。不可說彼據不退位已後方名發心，下文復云退與不退俱名發心。《法華經》中舍利弗等曾發大退，佛云：「汝等所行是菩薩道」。又云：令發一切智心，猶在不失。故知總名發菩提心，不唯不退。

Furthermore, the statement that in the first fascicle of the Renwang the ten abidings, ten practices, and so forth are in sequence the acquired, the original nature, and so forth, and that the Benye jing is the same in not mentioning the ten faiths, is incorrect. In the first fascicle of the Renwang, there are no separate names for the ten abidings, practices, and dedications; rather, faith, stopping, and firmness correspond respectively to the acquired, original nature, and path gotras. One must not contradict the text and judge the ten faiths and so forth to be the three skillful means, not subsumed under the abidings and so forth. That the Benye jing and others do not mention the name of the ten faiths is because they speak according to the general stages without discussing distinct practices, on the basis that the ten faiths are subsumed under the ten abidings. Where there are separate descriptions, it is because the first abiding is difficult, so the ten faiths are separated out, just as the four roots of wholesomeness are difficult within the inner gate. In the tenth dedication stage, the roots of wholesomeness are separately opened; since they are subsumed under dedication, the ten faiths are definitely subsumed under the ten abidings. The Renwang, Avataṃsaka, Upāsakaśīla-sūtra, and so forth all speak of forty-two stages of worthy ones and nobles, not fifty. Furthermore, it is said that the ten faiths and so forth are skillful means for the ten abidings and so forth, and thus are subsumed under the abidings and so forth, just as the initial sāmantaka belongs to and is subsumed under the primary dhyāna. Moreover, if the stages of the ten faiths are prior, and in the Renwang jing there are additionally the ten wholesomeness bodhisattvas, could there be fifty opened prior to the bhūmis? Furthermore, that the ten faiths of the stages are prior to the ten abidings while the ten faiths of practice and understanding extend to the ten abidings and above has no scriptural authority. If one says that the Benye jing says that before ascending to the ten abidings there are bodhisattvas with the names of ten stages who constantly practice the ten minds of faith and so forth, proving that the ten faiths of the stages are prior to the ten abidings, how much time of cultivation is spent in this stage? Moreover, in the Renwang jing, one practices the bodhisattva path for ten thousand kalpas before entering the ten faiths; could there be another ten thousand kalpas prior to the faiths of the stages for the ten wholesomeness stage? Since this is not established, the ten faiths of the stages should not be separated either. Furthermore, even granted that they are separately opened, what prevents them from being the stage of the acquired gotra? The Renwang jing and other texts divide the stages of kings in the stage of the acquired gotra, stating that the bronze-wheel-turning king is of the acquired gotra; it does not say that what precedes is not, but only that up to this point it is the acquired gotra. It is just that the prior practice is not yet superior and does not obtain the bronze wheel; based on when practice becomes superior, one obtains the bronze wheel stage, and it says that the acquired gotra acts as a bronze-wheel-turning king. If so, the gotra of original nature and so forth should also extend to the prior stages. Answer: They are not analogous. It is in the stage of the acquired gotra that other distinctions are made based on earlier and later, superior and inferior. Furthermore, after explaining the gotra of original nature, the "Bodhisattvabhūmi" next explains the generation of the aspiration [for awakening], and the generation of the aspiration is precisely the stage of the acquired gotra. One cannot say that generation of the aspiration is named only after the stage of non-retrogression, for the lower text further states that both retrogression and non-retrogression are named generating the aspiration. In the Lotus Sūtra, Śāriputra and others had generated the great [aspiration] and retrogressed, yet the Buddha said: "What you have practiced is the bodhisattva path." It also says: "Causing you to generate the mind of omniscient knowledge still remains without being lost." Therefore, we know that collectively it is named generating the bodhicitta, and not only non-retrogression.