大乘義章 12.14

12.14

次約人位辨其通局。人有五階，所謂凡夫、聲聞、緣覺、菩薩及佛。通局如何？善有二種：一者善法、二者善行。此二何別？別有四種：第一義者，法通理事，行唯在事。第二義者，法通有情及與非情，行唯在有情。第三義者，法通善惡及與無記，行唯是善。第四義者，法通自他，行唯局別。法云何通？他人所行得為己法，己之所行得為他法。行云何別？己行不得說為他行，他行不得說為己行。有斯差異，故分兩門。今先就法辨其通局，義別有四：一隨人別分。凡夫善法唯就凡說，乃至佛善唯就佛說，無相通理。二簡勝異劣。於此門中下不兼上、上得兼下，以是義故凡夫最劣，唯有凡善無餘四種。聲聞次勝，其有聲聞凡夫善法，無餘三種。緣覺轉勝，具有緣覺聲聞凡夫三種善法，無餘二種。菩薩具四，無其佛善。如來具足一切善法。三簡大異小。凡夫二乘是其小故，下不兼上、上得兼下，備如向辨。菩薩及佛是其大故，並皆具足一切善法，精麁為異，以並具故，二地菩薩攝五十善為善攝善戒。四就實通論。凡夫二乘菩薩及佛一切皆具五品善法，此就真實如來藏中十善法門以論具矣。凡夫心中即具法界一切善法，今雖未現，法實常有。二乘亦然，菩薩小見，至佛圓見。良以法界無增減故，一切皆具。法之通局，辨之麁爾。次就善行以論通局。於中有三：一隨人別分、二簡勝異劣、三簡大異小。與前法中初三相似，行唯在事，不同法故，闕無第四凡聖皆具。通局如是（此三門竟）。

Next, their universal application or restriction is distinguished according to the stages of persons. There are five grades of persons: ordinary persons, śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas. How are they universally applied or restricted? There are two kinds of good: first, good dharmas; second, good practice. What is the difference between these two? There are four differences. First, dharmas apply universally to both the principle and phenomena, whereas practice pertains solely to phenomena. Second, dharmas apply universally to both sentient and non-sentient beings, whereas practice pertains solely to sentient beings. Third, dharmas apply universally to good, evil, and indeterminate states, whereas practice is exclusively good. Fourth, dharmas apply universally to oneself and others, whereas practice is restricted solely to the distinct [individual]. How do dharmas apply universally? What is practiced by another person can serve as one's own dharma, and what is practiced by oneself can serve as another's dharma. How is practice distinct? One's own practice cannot be said to be another's practice, and another's practice cannot be said to be one's own practice. Because of these differences, they are divided into two sections. Now, first explaining universal application and restriction with regard to dharmas, there are four distinct meanings. First, distinct division according to the person: an ordinary person's good dharmas are discussed solely with regard to ordinary persons, up to a Buddha's good, which is discussed solely with regard to a Buddha; there is no principle of mutual universal application. Second, distinguishing the superior from the inferior: in this approach, the lower does not include the higher, but the higher can include the lower. For this reason, ordinary persons are the most inferior, possessing only ordinary good and none of the other four kinds. Śrāvakas are next in superiority, possessing the good dharmas of śrāvakas and ordinary persons, but lacking the remaining three kinds. Pratyekabuddhas are still more superior, possessing all three kinds of good dharmas of pratyekabuddhas, śrāvakas, and ordinary persons, but lacking the remaining two kinds. Bodhisattvas possess four, lacking only the Buddha's good. The Tathāgata fully possesses all good dharmas. Third, distinguishing the Great from the Small: because ordinary persons and the two vehicles belong to the Small, the lower does not include the higher, but the higher can include the lower, fully as distinguished above. Because bodhisattvas and Buddhas belong to the Great, both fully possess all good dharmas, differing only in refinement and coarseness; because they both fully possess them, a bodhisattva of the second ground subsumes the fifty goods as the precept that subsumes good dharmas. Fourth, discussing universally according to reality: ordinary persons, the two vehicles, bodhisattvas, and Buddhas all possess the five grades of good dharmas. This is discussed in terms of full possession with regard to the ten wholesome teachings within the real and true tathāgatagarbha. Within the mind of an ordinary person, all good dharmas of the dharmadhātu are already fully possessed; although not yet manifest at present, the dharmas are in reality eternally present. The same is true for the two vehicles; bodhisattvas perceive them slightly, while reaching the Buddha they are perceived completely. Precisely because the dharmadhātu neither increases nor decreases, all are fully possessed. The universal application and restriction of dharmas is thus roughly explained. Next, universal application and restriction are discussed with regard to good practice. Therein are three aspects: first, distinct division according to the person; second, distinguishing the superior from the inferior; third, distinguishing the Great from the Small. These are similar to the first three under dharmas above. Because practice pertains solely to phenomena, unlike dharmas, it lacks the fourth [meaning of] full possession by both ordinary persons and nobles. Universal application and restriction are as such (this concludes the third section).