大乘法界無差別論疏 1.42

1.42

第二釋因，中三：先結前生後、二立頌略標、三釋頌具顯。頌中四句，各顯一義。釋中有二：先問、從答。問：云何此菩提心因積集，可知。下答，先喻、後法。喻中「如輪王子」，具四緣生長：一父、二母、三在胎十月、四出胎乳養，方成王子，未名為王。今此四緣令菩提心起，故名因，非菩提心與佛為因。下別釋四義。初釋種子，謂於大乘廣大法寶深起信心，故為種子，以若無信心不起故。「深信」者，《唯識》中信別有三：一、信實有，謂於諸法實事理中深信忍故；二、信有德，謂於三寶真淨德中深信樂故；三、信有能，謂於一切世出世善，深信有力，能得能成，起希望故。依梁《攝論》亦三種：一信實有自性住佛性故、二信可得引出佛性故、三信無窮功德至得果佛性故。依《起信論》，四種信心：一信根本，所謂樂念真如法故；二信佛有無量功德，常念親近供養恭敬，發起善根，願求一切智故；三信法有大利益，常念修行諸波羅蜜故；四信僧能正修行自利利他，常樂親近諸菩薩眾，求學如實修行故。二、以般若為母者、謂智慧力通達於前所信法故。然有三種：一加行智，觀求通達；二根本智，正證通達；三後得智，照現通達。由智為行本，故名為母。經云「智度菩薩母」，此之謂也。三、三昧為胎藏者，由禪定中證法樂住，攝持一切所修善法令安住不失、增長廣大，故如胎藏。四、大悲為乳母者，由大悲內發，拔苦無倦，遂令種智因此圓滿，故如乳母養育菩薩。此悲有二種：一、是悲非大悲，救其現苦；二、是悲亦大悲，救現未等苦故。《佛性論》「悲者暫救濟，不能真實。大悲者，能永救濟，恒不捨離也。」又大悲有三，謂眾生緣、法緣、無緣，如《佛地論》及《智論》等具釋可知。此上四義，一因、二緣、三攝、四養，《佛性論》、《寶性論》皆同。此四略作八門：一、就地前約多配位，即深信是十信、二智慧是十解、三禪定是十行、四大悲是十迴向。由此地前四行，生成地上佛真子也。二、約行相，謂一修行信樂大乘行、二般若行、三破虛空器三昧行、四大悲行。三、約破障，謂初破闡提不信障、二破外道我執障、三破聲聞畏苦障、四破獨覺捨大悲障。四、約建立，謂若無信即不受、若無慧即不入、若無定則不持、若無悲則不迴救生，是故此四不增不減。五、約成因，初成淨德因、二成我德因、三成樂德因、四成常德因。六、約地上行成，初二三地信樂行成、四五六地般若行成、七八九地三昧行成、十地及佛地大悲行成，此約寄位，理實遍通也。七、約得果，謂淨我樂常如次成此四德果，可知。八、增起異行，謂梁論中立五法釋佛子義，於前四義更加以方便為父。《華嚴經》第六十內，二十門釋佛子，如彼應知。釋因門竟。

Second, the explanation of the causes contains three parts: first, connecting to what precedes and introducing what follows; second, setting forth a verse to present the brief outline; third, explaining the verse to reveal [the meaning] in full. In the verse, each of the four lines reveals one meaning. The prose explanation has two parts: first the question, then the answer. The question: "How can the accumulation of causes of this bodhicitta be understood?" In the answer that follows, there is first the metaphor and then the dharma. In the metaphor, "just as the son of a cakravartin prince" relies on four conditions to grow: first, a father; second, a mother; third, staying in the womb for ten months; fourth, leaving the womb and being nursed; only then does he become a prince, though not yet named a king. Here, these four conditions bring about the arising of bodhicitta, hence they are called "causes"—it does not mean that bodhicitta is the cause for [becoming] a buddha. Below, the four meanings are explained individually. First, explaining the seed: deeply generating faithful mind toward the vast Dharma-jewel of the Mahāyāna serves as the seed, because without faithful mind it will not arise. As for "deep faith," in the *Vijñaptimātratāsiddhi* faith has three divisions: 1. faith in the truly real, meaning having deep conviction and receptivity toward the real phenomena and principles of all dharmas; 2. faith in the possessed virtues, meaning deeply enjoying and delighting in the true, pure virtues of the Three Jewels; 3. faith in having the capacity, meaning having deep faith that there is power toward all mundane and supramundane goods, that one can attain and achieve them, thus giving rise to aspirations. According to the Liang translation of the *Mahāyānasaṃgraha*, there are also three kinds: 1. faith that there truly exists the naturally abiding buddhadhātu; 2. faith that the emerging buddhadhātu can be attained; 3. faith in the inexhaustible virtues that culminate in attaining the fruition buddhadhātu. According to the *Awakening of Faith*, there are four kinds of faithful mind: 1. faith in the root, namely delighting in mindfulness of the dharma of tathatā; 2. faith that the Buddha has immeasurable virtues, constantly mindfully drawing near, making offerings, paying respect, initiating wholesome roots, and vowing to seek all-knowledge; 3. faith that the Dharma has great benefit, constantly mindfully cultivating the pāramitās; 4. faith that the Saṅgha can correctly practice to benefit oneself and others, constantly delighting in drawing near to the assemblies of bodhisattvas and seeking to learn and practice in accordance with reality. Second, taking wisdom (prajñā) as the mother: the power of wisdom penetrates the dharmas previously believed in. This has three kinds: 1. preparatory wisdom, which contemplates and seeks penetration; 2. fundamental wisdom, which directly realizes and penetrates; 3. subsequent wisdom, which illuminates appearances and penetrates. Because wisdom is the root of practice, it is called the mother. The sūtra says: "The perfection of wisdom is the mother of the bodhisattva"—this is what it means. Third, taking samādhi as the womb: through abiding in the bliss of the Dharma realized within meditative stabilization, one gathers and maintains all wholesome dharmas cultivated so that they securely abide without being lost and increase and expand; therefore it is like a womb. Fourth, taking great compassion as the wet nurse: through great compassion arising from within, relieving suffering untiringly, the wisdom of all modes is thereby perfected; therefore it is like a wet nurse rearing a bodhisattva. This compassion has two kinds: 1. being compassion but not great compassion, which rescues from present suffering; 2. being compassion and also great compassion, because it rescues from present and future suffering alike. The *Buddhadhātuśāstra* says: "Compassion rescues temporarily, it cannot be genuine. Great compassion can rescue forever, constantly never abandoning." Furthermore, great compassion has three aspects: conditioned by sentient beings, conditioned by dharmas, and unconditioned, which can be understood as fully explained in the *Buddhabhūmi[sūtra]śāstra*, the *Mahāprajñāpāramitopadeśa*, and so forth. Among these four meanings above: the first is the cause, the second is the condition, the third is gathering, and the fourth is nurturing; the *Buddhadhātuśāstra* and the *Ratnagotravibhāga* are both identical [in this regard]. These four may be briefly organized into eight gates: 1. In terms of stages prior to the bhūmis according to general correspondence: deep faith is the ten faiths; second, wisdom is the ten understandings; third, meditative stabilization is the ten practices; fourth, great compassion is the ten dedications. Through these four practices prior to the bhūmis, the true sons of the Buddha on the bhūmis are generated and brought to maturity. 2. In terms of aspects of practice: first, the practice of faith and delight in the Mahāyāna; second, the practice of prajñā; third, the practice of the samādhi that shatters the vessel of space; fourth, the practice of great compassion. 3. In terms of shattering obstacles: first, shattering the obstacle of lack of faith among icchantikas; second, shattering the obstacle of grasping at a self among non-Buddhists; third, shattering the obstacle of fearing suffering among śrāvakas; fourth, shattering the obstacle of abandoning great compassion among pratyekabuddhas. 4. In terms of establishment: if there is no faith, there is no reception; if there is no wisdom, there is no entry; if there is no stabilization, there is no holding; if there is no compassion, there is no turning back to rescue sentient beings; therefore these four neither increase nor decrease. 5. In terms of producing the causes: the first forms the cause of the virtue of purity; the second forms the cause of the virtue of self; the third forms the cause of the virtue of bliss; the fourth forms the cause of the virtue of permanence. 6. In terms of the perfection of practice on the bhūmis: on the first, second, and third bhūmis, the practice of faith and delight is perfected; on the fourth, fifth, and sixth bhūmis, the practice of prajñā is perfected; on the seventh, eighth, and ninth bhūmis, the practice of samādhi is perfected; on the tenth bhūmi and the buddha-stage, the practice of great compassion is perfected. This is stated in terms of assigned stages, but in principle and reality it pervades them all. 7. In terms of attaining the fruit: purity, self, bliss, and permanence respectively achieve the fruits of these four virtues, as can be understood. 8. In terms of the differentiated arising of additional practices: the Liang treatise establishes five dharmas to explain the meaning of a "son of the Buddha," adding skillful means as the father to the previous four meanings. In the sixtieth fascicle of the *Avataṃsaka-sūtra*, twenty gates are used to explain the "son of the Buddha," as should be understood from that text. The explanation of the gate of causes is concluded.