大乘法界無差別論疏 1.4

1.4

初、教起所因者，先通、後別。通者，如《瑜伽》六十四云「欲造論者，要具六因：一欲令法義當廣流布故；二欲令種種信解有情由此因緣，隨一當能入正法故；三為令失沒種種義門重開顯故；四為欲顯略攝廣散義故；五為欲顯甚深義故；六欲以種種美妙言詞莊嚴法義生淨信故。」今別辨此論，略有十因：一為助佛揚化，光輝佛日，令法久住，報佛恩故；二為末世鈍根，於佛深經不能開悟，方便解釋令法解故；三為外道輩訕謗佛法，引導令彼起淨信故；四諸部小乘不信大者巧示大乘，令信受故；五於大乘中守權教者解釋深旨，令彼捨權歸此實故；六略攝如來廣大甚深玄奧之義，令易入故；七為顯真實大菩提心是佛根本要妙所依，令彼含識起行求故；八解釋經中眾生心內如來藏法，令彼決定信有此故；九為釋經中永無二乘、唯有一乘，為究竟故；十為顯佛果法身，與諸眾生如來藏法一性無二因果平等，唯一味故。

First, as for the reasons for the arising of the teaching, there is first the general and then the specific. As for the general, it is as stated in the sixty-fourth fascicle of the Yogācārabhūmi: "One who wishes to compose a treatise must possess six causes: 1. Desiring to cause the meanings of the Dharma to be widely disseminated; 2. Desiring to cause sentient beings of various faiths and understandings, through this condition, to enter the true Dharma in accordance with any one [of them]; 3. In order to cause the various gates of meaning that have fallen into oblivion to be reopened and revealed; 4. Desiring to show a brief summary that gathers extensive and dispersed meanings; 5. Desiring to reveal profound meanings; 6. Desiring to adorn the meanings of the Dharma with various beautiful words to generate pure faith." Now, specifically distinguishing this treatise, there are briefly ten causes: 1. To assist the Buddha in propagating transformation, to brighten the Buddha-sun, to cause the Dharma to abide long, and to repay the Buddha's kindness; 2. For those of dull faculties in the final age who cannot awaken to the Buddha's profound sūtras, providing expedient explanations to cause them to understand the Dharma; 3. For the heterodox who mock and slander the Buddha-Dharma, guiding them to give rise to pure faith; 4. For the various Hīnayāna sects that do not believe in the Great [Vehicle], skillfully revealing the Mahāyāna to cause them to accept it with faith; 5. For those within the Mahāyāna who cling to the expedient teachings, explaining the profound purport to cause them to renounce the expedient and return to this ultimate; 6. Briefly gathering the vast, profound, and abstruse meanings of the Tathāgata to make them easy to enter; 7. To reveal that the true, great bodhicitta is the fundamental, essential, and wondrous basis of the Buddha, causing sentient beings to generate practice and seek it; 8. Explaining the dharma of the tathāgatagarbha within the minds of sentient beings in the sūtras, causing them to have definitive faith that this exists; 9. To explain that in the sūtras there is never the dviyāna and there is only the ekayāna as the ultimate; 10. To reveal that the Buddha-fruit's dharmakāya and the tathāgatagarbha dharma of sentient beings are of one nature without duality, cause and effect being equal and of solely one taste.