大乘義章 11.26

11.26

次就人論。此四乃是出家人中上行所依，在家積聚不行此法。出家人中，義別有三：一簡小異大。此中唯是凡夫二乘之所依憑，非佛菩薩。何故如是？凡夫二乘心行微劣，依仗此四方能離過。諸佛菩薩知法如幻，常處五欲而能不染，不假如此。故《轉女身經》云「如貧人病，服苦澁等賤價之藥，得差病苦。聲聞如是，行四聖種頭陀之法，方能離過。如帝王病，服上味藥，仗藥適心所患得除。菩薩如是，雖在五欲，以其種種巧方便行，得無眾患，不假四依。」二簡因異果。此四唯是凡夫二乘菩薩所行，出家菩薩亦依此四離諸過故。故《地經》中宣說菩薩修習少欲頭陀等也。以此四法名聖種故，局唯在因，諸佛如來聖果已滿，不假此四。三就實通論，從凡至佛皆行此四。故《轉女身經》云「如來善攝四聖種矣。」四聖種義，略之云爾。

Next, discussing in terms of persons. These four are what superior practitioners among renunciants rely upon; laypeople accumulate possessions and do not practice this dharma. Among renunciants, there are three distinct meanings: First, distinguishing the Hīnayāna as different from the Mahāyāna. Here, these are solely what ordinary beings and the two vehicles rely upon, not the Buddhas and bodhisattvas. Why is this so? The mental practice of ordinary beings and the two vehicles is weak and inferior; only by relying on these four can they be free from faults. The Buddhas and bodhisattvas know dharmas to be like illusions, and though constantly abiding in the five desires, they can remain unstained and do not need to rely on such practices. Hence the Strīvivarta-sūtra says: 'Just as when a poor person is ill, taking bitter, astringent, and cheap medicine cures their illness and suffering; the śrāvakas are like this: only by practicing the four noble lineages and dhūta practices can they be free from faults. Just as when an emperor is ill, taking supreme medicine that accords with his mind eliminates what ails him; bodhisattvas are like this: although they are among the five desires, through their various skillful means they are without myriad afflictions and do not need the four resources.' Second, distinguishing cause as different from fruition. These four are practiced solely by ordinary beings, the two vehicles, and bodhisattvas; renunciant bodhisattvas also rely on these four to be free from various faults. Hence the Daśabhūmika-sūtra explains that bodhisattvas cultivate few desires, dhūtas, and so forth. Because these four dharmas are named 'noble lineages', they are restricted solely to the causal stage; for the Buddhas and Tathāgatas, the noble fruition is already complete, and they do not need these four. Third, discussing comprehensively according to ultimate reality: from ordinary beings up to the Buddha, all practice these four. Hence the Strīvivarta-sūtra says: 'The Tathāgata skillfully maintains the four noble lineages.' The meaning of the four noble lineages is briefly stated thus.