起信論疏 1.8

1.8

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.