大乘義章 11.9

11.9

第四明其開合廣略。此四善根，總之唯一達分善根。或分為二，如《毘婆娑》說：一動善根、二者不動。前二是動，以可退故，又復雜起欲界善故。後二不動，不可退故，又不雜起欲界善故。或分為三，如《毘婆娑》說，謂下中上，煗名為下、頂名為中、忍及第一說以為上分。或分為四，煗名為下、頂名為中、忍名為上、世第一法名為上上。或分九種，如《毘婆娑》說，煗法有三，所謂下下、下中、下上。頂法有三，所謂中下、中中、中上。忍法有二，謂上下、上中。世第一法有其一種，所謂上上。又彼論中更有一說：煗法有二，所謂下下及與下中。頂法有三，所謂下上、中下、中中。忍法有三，所謂中上、上下、上中。世第一法有其一種，所謂上上。或分為十，前三各有上中下別，世第一中其唯一品，通前十也。煗中三者，修彼四諦三十二行，始觀未見，名之為下；昧見為中；明見為上。頂中三者，於彼諸行多心觀中，初略一觀，名之為下；略二已後及至於彼三十二行各三心觀，說之為中；各二心觀，說以為上。忍中三者，初於三十二行之中各一心觀，名之為下。故《毘婆娑》云「觀欲界苦行，至上界道行，三十二心是名下忍。於三十二行之中，略一已後，乃至於彼欲界苦下唯觀二行，是名中忍。此中忍中，極多有其三十一心，極少二心，欲界苦下唯緣一行，是名上忍。」故《毘婆娑》云「復以一心觀欲界苦，名上忍也。」世第一中唯有一心，更無多品。或分十八，如瞿沙說：前二善根名之為動。就此動中，品別有九，始從下下乃至上上。此九品中，煗有三品、頂中有六。後二善根名為不動，此不動中亦有九品，始從下下乃至上上。此九品中，忍有八品，世第一法唯一上上。前後合說，故有十八。隨義細分，乃有無量。開合如是。

Fourth is clarifying their expansion and contraction, broad and brief. Taken comprehensively, these four roots of goodness are only a single root of goodness that penetrates the parts [of liberation]. Or they are divided into two, as stated in the *Vibhāṣā*: first, the mobile roots of goodness; second, the immobile. The first two are mobile because they can regress, and further because they arise mixed with the wholesome of the desire realm. The latter two are immobile because they cannot regress, and also do not arise mixed with the wholesome of the desire realm. Or they are divided into three, as stated in the *Vibhāṣā*: lower, medium, and upper: warmth is called lower, summit is called medium, and forbearance and the highest are said to be the upper portion. Or they are divided into four: warmth is called lower, summit is called medium, forbearance is called upper, and the highest worldly dharma is called uppermost. Or they are divided into nine kinds, as stated in the *Vibhāṣā*: the dharma of warmth has three, namely lower-lower, lower-medium, and lower-upper; the dharma of summit has three, namely medium-lower, medium-medium, and medium-upper; the dharma of forbearance has two, namely upper-lower and upper-medium; the highest worldly dharma has one, namely uppermost. Furthermore, within that treatise there is another explanation: the dharma of warmth has two, namely lower-lower and lower-medium; the dharma of summit has three, namely lower-upper, medium-lower, and medium-medium; the dharma of forbearance has three, namely medium-upper, upper-lower, and upper-medium; the highest worldly dharma has one, namely uppermost. Or they are divided into ten: each of the preceding three has the distinction of upper, medium, and lower, while within the highest worldly dharma there is only a single grade, which penetrates the preceding ten. The three within warmth: cultivating those thirty-two aspects of the four truths, when beginning to contemplate and not yet seeing, it is called lower; faint seeing is medium; clear seeing is upper. The three within summit: among the many-mind contemplations of those aspects, initially omitting one contemplation is called lower; after omitting two, and down to contemplating each of those thirty-two aspects with three minds, is called medium; contemplating each with two minds is called upper. The three within forbearance: initially contemplating each among the thirty-two aspects with a single mind is called lower. Therefore the *Vibhāṣā* states: "Contemplating the aspects of suffering in the desire realm up to the aspects of the path in the higher realms, thirty-two minds, this is called lower forbearance. Among the thirty-two aspects, after omitting one, down to contemplating only two aspects under suffering in the desire realm, this is called medium forbearance. Within this medium forbearance, there are at most thirty-one minds and at least two minds. Conditioning only a single aspect under suffering in the desire realm is called upper forbearance." Therefore the *Vibhāṣā* states: "Again contemplating suffering in the desire realm with a single mind is called upper forbearance." In the highest worldly dharma, there is only a single mind, with no further multiple grades. Or they are divided into eighteen, as Ghoṣaka says: the first two roots of goodness are called mobile. Within this mobile, there are nine distinct grades, from lower-lower up to uppermost. Among these nine grades, warmth has three grades, and summit has six. The latter two roots of goodness are called immobile; within this immobile, there are also nine grades, from lower-lower up to uppermost. Among these nine grades, forbearance has eight grades, and the highest worldly dharma has only one, uppermost. Stated by combining the earlier and the later, there are thus eighteen. Subdivided according to meaning, there are indeed immeasurable [grades]. Such is expansion and contraction.