大乘義章 11.14

11.14

次第二門開合辨相。開合不定。總為一依。或分為二：一凡、二聖，地前名凡、地上名聖。或分為三，就此三中或開前合後，種性為一、解行為二、地上為三。或開後合前，地前為一、初地見道以為第二、二地已上修道為三。又復地上功用無功用亦得分二。或離為四，就此四中，或開前合後，習種為一、性種為二、解行為三、地上為四。或開後合前，地前為一、見道為二、修道為三、無功為四。又如向說，地前為一；須陀、斯陀以為第二；那含第三；羅漢第四，此亦開後以合前也。或前後俱開，種性為一、解行為二、出世間中見道為三、修道為四。又出世中功用為三、無功為四，亦是俱開。或分為五，就此五中或合前開後，如五忍說，地前為一、初二三地信忍為二、四五六地順忍為三、七八九地無生為四、十地寂忍以為第五。或前後俱開，習種為一、性種為二、解行為三、初地見道以為第四、二地已上修道為五。又復地前種性為一、解行為二、見道為三、修道為四、無功為五，此五亦是前後俱開。或分為六，如《地持》說，種性為一、解行為二、淨心為三、二地已上乃至七地行跡為四、八地九地決定為五、十地畢竟以為第六。如《涅槃》中言為六住，謂諸菩薩者謂此六也。或分為七，如《地持》說，於前六中，開決定地以之為二，即為七地，彼論八地名決定地，九地名為決定行地。或分為八，就前七中習種、性種各別為一，即是八也。或分為九，地前為一，出世間中四五六地合為正見，餘各為一，通為九也。或分為十，就前九中種性、解行分為二種，即是十也。或分十一，地前為一，十地為十。或分十二，地前種性、解行為二，十地為十。或分十三，習種為一，性種為二，解行為三，十地為十。或分四十，所謂十住、十行、十迴向及與十地。若分等覺，有四十一。廣則無量。此等開合，各且是一宜，今據一門且分為四。開合如是（此二門竟）。

Next, the second section: distinguishing the characteristics through opening and combining. Opening and combining are indefinite. Collectively, they form a single reliance. Or they are divided into two: first, worldlings; second, noble ones—those prior to the grounds being called worldlings, and those on the grounds being called noble ones. Or they are divided into three: within these three, either opening the former and combining the latter, with the lineage being the first, resolute conduct being the second, and on the grounds being the third; or opening the latter and combining the former, with prior to the grounds being the first, the initial ground's path of seeing being the second, and the second ground and above as the path of cultivation being the third. Furthermore, on the grounds, with-exertion and without-exertion may also be divided into two. Or they are distinguished into four: within these four, either opening the former and combining the latter, with the lineage of practice being the first, the lineage of nature being the second, resolute conduct being the third, and on the grounds being the fourth; or opening the latter and combining the former, with prior to the grounds being the first, the path of seeing being the second, the path of cultivation being the third, and without-exertion being the fourth. Furthermore, as stated previously, prior to the grounds is the first; srotāpanna and sakṛdāgāmin are the second; anāgāmin is the third; and arhat is the fourth—this is also opening the latter to combine the former. Or both the former and the latter are opened, with the lineage being the first, resolute conduct being the second, within the transmundane the path of seeing being the third, and the path of cultivation being the fourth. Furthermore, within the transmundane, with-exertion is the third, and without-exertion is the fourth; this is also opening both. Or they are divided into five: within these five, either combining the former and opening the latter, as spoken of in the five forbearances, with prior to the grounds being the first, the faith forbearance of the first, second, and third grounds being the second, the anulomikī-kṣānti of the fourth, fifth, and sixth grounds being the third, the anutpattika[-dharma-kṣānti] of the seventh, eighth, and ninth grounds being the fourth, and the quiescent forbearance of the tenth ground being the fifth; or both the former and the latter are opened, with the lineage of practice being the first, the lineage of nature being the second, resolute conduct being the third, the path of seeing of the initial ground being the fourth, and the path of cultivation of the second ground and above being the fifth. Furthermore, prior to the grounds, the lineage is the first, resolute conduct is the second, the path of seeing is the third, the path of cultivation is the fourth, and without-exertion is the fifth; these five are also opening both the former and the latter. Or they are divided into six, as stated in the Bodhisattvabhūmi: the lineage is the first, resolute conduct is the second, the pure mind is the third, the traces of practice from the second ground and above up through the seventh ground are the fourth, the determined [ground] of the eighth and ninth grounds is the fifth, and the culmination of the tenth ground is the sixth. Just as in the Nirvāṇa [Sūtra] it speaks of six abiding-places, when it refers to bodhisattvas, it refers to these six. Or they are divided into seven: as stated in the Bodhisattvabhūmi, among the preceding six, the determined ground is opened into two, which becomes seven grounds; that treatise calls the eighth ground the determined ground, and the ninth ground the determined practice ground. Or they are divided into eight: among the preceding seven, the lineage of practice and the lineage of nature are each individually separated into one, which makes eight. Or they are divided into nine: prior to the grounds is one, and within the transmundane, the fourth, fifth, and sixth grounds are combined as right view, while the rest are each one, altogether making nine. Or they are divided into ten: within the preceding nine, the lineage and resolute conduct are divided into two types, which makes ten. Or they are divided into eleven: prior to the grounds is one, and the ten grounds are ten. Or they are divided into twelve: prior to the grounds, the lineage and resolute conduct are two, and the ten grounds are ten. Or they are divided into thirteen: the lineage of practice is one, the lineage of nature is two, resolute conduct is three, and the ten grounds are ten. Or they are divided into forty: namely, the ten abodes, ten practices, ten dedications, and the ten grounds. If equal enlightenment is differentiated, there are forty-one. Expanded, they are immeasurable. Each of these openings and combinations is simply what is appropriate in a given case; now, relying on one approach, they are provisionally divided into four. The openings and combinations are like this. (This concludes the second section.)