大乘義章 10.70

10.70

第一釋名。同相三道，出地經論。名字是何？一是證道、二是助道、三不住道。言證道者，證是知得契會之義。心冥實性，亡於分別，契會平等，名之為證。言助道者，助是扶佐資順之義。諸度等行迭相扶佐，資順菩提，故名助。言不住者，是離著之義。巧慧雙遊，行無偏在，故曰不住。此三通論，皆依法成，俱應名證；同能資果，並應名助；超凡異聖。齊名不住。為別三門，隱顯異名；等別三門，隨顯受目。證據心體，心淨照明得法義顯，故偏名證。所證如中，無果可資，故不名助。染淨相泯，不住義隱，故不名不住。助是行修，資順義強，故偏名助。見果可求，證如義隱，故不名證。背有求出，不不住義微，故不名不住。不住巧慧，離著義顯，故偏名不住。染淨俱遊，證如義隱，故不名證。染淨雙隨，不偏求出，非專向果，故不名助。此之三種，諸地通有，名之為同。同行體狀，目之為相，蓋是體相，非標相也。同行虛通，目之為通。問曰：此三名為同相，見修無功名為別相，此證助等有別相不？見修等中有同相不？釋言：亦有。何者是乎？如《地經》中，三地已還名為世間；未能證法，所修諸行遠資出世，判為助道；第四地中初入出世，內證法明，判為證道；五地已上得出世間，後能隨世，名不住道。故《地經》中，五地已上方始宣說不住道勝，此即是其證等別相。菩薩見解無地不有，行修亦然，無功用義亦該始終。故《地論》言「從初地來，隨分所行捨功用故，不名染行。」此即是其見等同相。若爾俱齊，何故證等偏名同相？見修無功偏名別相？釋曰：此言隱顯故爾。等是隱顯，何故證等偏名同相？此據成德，通有義顯，故偏名同。何故見等偏名別者？此據修相，從解起修，修熟捨功，階別相顯，故偏名別。何故證等偏據成德？何故見等偏是修相？釋言：同相三道之中，證行為首，助與不住依證而說，故是成德。別相三中，見道為首，從見起修，修過前見，修心久純，方成無功，無功過修。漸次相起，故說為修。修相階漸，故名別相；成德同時，故名同相。名義如是（此一門竟）。

First, explaining the names. The three paths of identical characteristics are drawn from the Daśabhūmika Sūtra and its Commentary. What are their names? The first is the path of realization; the second is the path of assistance; the third is the path of non-abiding. As for the path of realization: 'realization' means knowing, attaining, and tallying with. The mind unites silently with the true nature, extinguishes discriminations, and tallies with sameness; this is called 'realization'. As for the path of assistance: 'assistance' means aiding, supporting, nourishing, and according with. The various practices such as the pāramitās mutually aid and support one another, nourishing and according with bodhi; hence it is called 'assistance'. As for 'non-abiding': this means freedom from attachment. Skillful prajñā traverses both [samsara and nirvāṇa], and practice has no one-sided leaning; hence it is said to be 'non-abiding'. Speaking broadly of these three: all are accomplished by relying on the Dharma, so all should be named 'realization'; all equally are able to nourish the fruition, so all should be named 'assistance'; all transcend ordinary beings and differ from the [two-vehicle] sages, so all equally are named 'non-abiding'. To distinguish the three aspects, differing names are given according to what is concealed and what is revealed; equally distinguishing the three aspects, each receives its designation in accordance with what is prominent. 'Realization' is based on the mind-essence: the clear illumination of the pure mind in attaining the Dharma is prominent in meaning, hence it is especially named 'realization'. In the tathatā that is realized, there is no fruition to be nourished, hence it is not named 'assistance'. The characteristics of defilement and purity are obliterated, so the meaning of non-abiding is concealed, hence it is not named 'non-abiding'. 'Assistance' is the cultivation of practice, where the meaning of nourishing and according is strong, hence it is especially named 'assistance'. In seeing a fruition that can be sought, the meaning of realizing tathatā is concealed, hence it is not named 'realization'. In turning away from existence to seek departure, the meaning of non-abiding is slight, hence it is not named 'non-abiding'. In the skillful prajñā of non-abiding, the meaning of freedom from attachment is prominent, hence it is especially named 'non-abiding'. Defilement and purity are both traversed, so the meaning of realizing tathatā is concealed, hence it is not named 'realization'. Defilement and purity are both followed, without exclusively seeking departure or solely directing oneself toward fruition, hence it is not named 'assistance'. These three kinds are universally present throughout all the grounds, so they are termed 'identical'. The nature and condition of these shared practices are designated as 'characteristics'—namely, they are essential characteristics, not indicative marks. These shared practices are unobstructed and penetrating, so they are designated as 'paths'. Question: If these three are called 'identical characteristics', and seeing, cultivation, and effortless action are called 'distinct characteristics', do these paths of realization, assistance, and so forth have distinct characteristics? And do seeing, cultivation, and so forth have identical characteristics? Answer: They also have them. Which are they? For instance, in the Daśabhūmika Sūtra, from the third ground downward is called 'worldly'; being unable to realize the Dharma, the various practices cultivated distantly nourish the supramundane, which is classified as the path of assistance. In the fourth ground one first enters the supramundane, inwardly realizing the illumination of the Dharma, which is classified as the path of realization. From the fifth ground upward, one has attained the supramundane and can subsequently accord with the worldly, which is named the path of non-abiding. Thus in the Daśabhūmika Sūtra, only from the fifth ground upward is the excellence of the path of non-abiding first expounded; this is the distinct characteristic of realization and so forth. A bodhisattva's understanding and insight are absent from no ground, and the cultivation of practice is also like this; the meaning of effortlessness also encompasses the beginning and the end. Thus the Daśabhūmika Śāstra states: 'From the first ground onward, because one relinquishes effort in accordance with one's capacity of practice, it is not called defiled practice.' This is the identical characteristic of seeing and so forth. If so, and they are both alike, why are realization and so forth especially called 'identical characteristics', while seeing, cultivation, and effortlessness are especially called 'distinct characteristics'? Answer: This is said on account of what is concealed and what is revealed. If both are matters of concealment and revelation, why are realization and so forth especially called 'identical characteristics'? This is based on the accomplished virtues, where the meaning of universal presence is prominent, hence it is especially called 'identical'. Why are seeing and so forth especially called 'distinct'? This is based on the characteristics of cultivation: cultivating from understanding, and relinquishing effort once cultivation is mature; the distinct stages are prominent, hence they are especially called 'distinct'. Why are realization and so forth based especially on accomplished virtues? Why are seeing and so forth especially the characteristics of cultivation? Answer: Among the three paths of identical characteristics, the practice of realization is primary, and assistance and non-abiding are explained based on realization, hence they are accomplished virtues. Among the three distinct paths, the path of seeing is primary: from seeing arises cultivation; cultivation surpasses the previous seeing; when the cultivating mind has long been pure, only then is effortlessness accomplished, which surpasses cultivation. They arise successively, hence they are explained as cultivation. The characteristics of cultivation have gradations, hence they are called 'distinct characteristics'; the accomplished virtues are simultaneous, hence they are called 'identical characteristics'. The name and meaning are like this (this completes the first section).