起信論疏 1.8

1.8

依論明者，有七有三，三種大義，下文當說。言七種者，有二種七：一者如《對法論》云：由與七種大性相應，故名大乘。何等為七？一境大性，以菩薩道緣百千等無量諸經廣大教法為境界故。二行大性，正行一切自利利他廣大行故。三智大性，了知廣大補特伽羅法無我故。四精進大性，於三大劫阿僧祇耶方便勤修無量難行行故。五方便善巧大性，不住生死及涅槃故。六證得大性，得如來諸力、無畏、不共佛法等無量無數大功德故。七業大性，窮生死際示現一切成菩提等，建立廣大諸佛事故（此中前五是因，後二是果也）。二者《顯揚論》云「大乘性者，謂菩薩乘與七大性共相應故，說名大乘。云何為七：一法大性，謂十二分教中菩薩藏所攝方便廣大之教。二發心大性，謂已發無上正等覺心。三勝解大性，謂於前所說法大性境起勝信解。四意樂大性，謂已超過勝解行地，入淨勝意樂地。五資糧大性，成就福智二種大資糧故，能證無上正等菩提。六時大性，謂三大劫阿僧企耶時，能證無上正等菩提。七成滿大性，謂即無上正等菩提自體所成滿菩提自體，比餘成滿自體尚無與等，何況超勝？」《瑜伽》、《地持》皆同此說。《瑜伽論》云「此中若法大性，乃至若時大性，如是六種，皆是圓證大性之因；圓證大性，是前六種大性之果。」解云：如是二種七種大性，其數雖同，建立意別。建立之意，尋之可知。釋大乘竟。

Clarifying according to treatises: there are seven and there are three; the three kinds of greatness will be explained in the text below. As for the seven kinds, there are two varieties of seven: First, as the Abhidharma-samuccaya says, it is called Mahāyāna because it corresponds to seven kinds of greatness. What are the seven? First, greatness of objective domain, because the bodhisattva path takes the vast teachings of immeasurable hundreds of thousands of sūtras as its objective domain. Second, greatness of practice, because it correctly practices all vast practices of benefiting oneself and benefiting others. Third, greatness of wisdom, because it thoroughly understands the vast selflessness of persons and phenomena (pudgala-dharma-nairātmya). Fourth, greatness of vigour, because for three great asaṃkhyeya kalpas it diligently cultivates immeasurable difficult practices through upāya. Fifth, greatness of skillful upāya, because it abides neither in saṃsāra nor in nirvāṇa. Sixth, greatness of realisation, because it attains immeasurable and countless great merits such as the powers, fearlessnesses, and unshared qualities of the Tathāgata. Seventh, greatness of activity, because to the limits of saṃsāra it manifests all attainments of bodhi, establishing vast Buddha-activities (among these, the first five are causes, and the last two are fruits). Second, the Prakaraṇāryavācā-śāstra says: "'The nature of the Mahāyāna' means that because the Bodhisattva vehicle corresponds together with the seven greatnesses, it is called the Mahāyāna. What are the seven? First, greatness of Dharma, meaning the extensive teachings of upāya encompassed in the Bodhisattva-piṭaka of the twelvefold scriptures. Second, greatness of generating the aspiration, meaning having already generated the mind of anuttarā samyaksaṃbodhi. Third, greatness of resolute faith, meaning generating superior faith and understanding regarding the aforementioned objective domain of the greatness of Dharma. Fourth, greatness of intention, meaning having already passed beyond the stage of resolute practice and entered the stage of pure, superior intention. Fifth, greatness of sambhāra, because accomplishing the two great sambhāras of merit and wisdom, one is able to realise anuttarā samyaksaṃbodhi. Sixth, greatness of time, meaning that during the time of three great asaṃkhyeya kalpas, one is able to realise anuttarā samyaksaṃbodhi. Seventh, greatness of consummation, meaning the consummated nature of bodhi itself which is anuttarā samyaksaṃbodhi; when compared to other consummated natures, none can equal it, let alone surpass it." The Yogācārabhūmi and the Bodhisattvabhūmi both agree with this statement. The Yogācārabhūmi says: "Herein, from the greatness of Dharma up to the greatness of time, these six kinds are all causes for the complete realisation of greatness; the complete realisation of greatness is the fruit of the previous six kinds of greatness." Explanation: Although the numbers of these two kinds of seven greatnesses are the same, the intentions of their establishment differ. The intention of their establishment can be known upon investigation. Explaining "Mahāyāna" is finished.