大乘義章 12.61

12.61

第四門中通就諸行同相分別。諸行相似說名同相，廣略不定，於中增數次第辨之。或說為二，二有兩門：一有作無作相對分二。檀等諸行方便修成名為有作，無始法性顯成今德名為無作。是義云何？真識之心體是一切功德法性，本為妄陰名為佛性，不名行德；後息妄想，彼心顯了，說為檀等，故曰無作。又經中說「真如法中離一切著名之為檀，無一切惡即名為戒，無有瞋惱即名為忍，無有懈隋名為精進，遠離動亂說為禪定，永無闇障即名般若。」此等一體隨義以分，此義昔隱今時始顯，說為無作六波羅蜜。此波羅蜜，諸聖同體無有差別，以真如法無別體故。二世間出世間相對分二。隨事修行名為世間，合理而成名為出世。又復地前名為世間，地上名出。或說為三，如彼《相續解脫經》說。一是因相，所謂大悲，悲能起行，故說為因；二者果相，謂攝眾生得未來報；三能作大義，施等諸行能得菩提。或說為四。四有三門：一攝修方便以分四種，如彼《相續解脫經》說。一大悲方便，能趣起施等；二思惟方便，起施等法；三常方便，於施等法無間修習；四頓方便，於施等法具足修習。二據修論四，如《地持》說。一決定修，於施等法堅心修學不為緣動；二專心修，於施等法專意修學不雜餘相；三者常修，恒作不息；四無罪修，修時離過。三就能說四，如《相續解脫》及《地持》說。一者對治，能治六弊；二成菩提，具修施等法能得菩提；三能攝自他，修行施等能令自他離過恐怖得勝安樂；四得未來果，修行施等於未來世生善趣中受勝福報。或說為五，五有三門：一攝修方便以論五種，如彼《相續解脫經》說：一者先當多修信解，如《地持》說，於八解處起淨信心；二起於聞慧，聞菩薩藏以為方便；三護菩提心，心為行本，是故須護；四近善知識，行依支成，是故須近；五精懃修學無間善業。五中前四起修方便，後一心修施等善法。二離過說五，亦如《相續解脫經》說。一者無礙，修行施等能除六弊；二者無願，修行施等不願名利；三者無過，於施等法遠離雜染無方便過；四無妄想，不隨言說分別取著；五迴向菩提，不以施等求餘果報，唯求佛智。三就能說五，亦如《相續解脫經》說：一增上樂因能得菩提；二攝取自他；三得未來報；四遠離煩惱；五不往惡趣。或說為六，如《攝論》說：一廣大意，為一切生死無量無邊阿僧祇劫修行六度，不生足相；二長時意，無量無邊阿僧祇劫修行六度，不患其長；三隨喜意，見諸眾生得淨涅槃，菩薩隨喜過彼得者；四恩德意，不見自己於生有恩，唯見眾生於己有恩，由彼受化令我得成諸度行故；五大志意，用己所行一切善根，迴向施與一切眾生；六善好意，用前所施眾生善根，代生迴向無上菩提。或說為七，如彼《相續解脫經》說：一行施等不求他知；二於諸法不著諸見；三於大菩提不生疑惑若是若非；四不自讚毀他；五不高慢及不放逸；六不以少劣生知足想；七不起惱嫉。或復論九，如《地持》說：一者自性，明其行體；二者一切，彰其行相；三名為難，起修殊勝難為能為；四一切門，攝行寬廣諸行同入；五者善人，起行純善；六一切行，起行具足；七者除惱，辨行功能，修行施等能除煩惱；八者此世他世安樂，彰行利益，修施行等能令自他得於今世後世樂果；九者清淨，行修離過。此等具釋，如《地持論》。若復廣分，義別無量。

In the fourth section, the shared characteristics of the various practices are distinguished in general. The similarities among the various practices are termed 'shared characteristics'; their expansion and abridgement are not fixed, and they are analyzed sequentially by increasing numbers. They may be stated as two, and the two have two approaches: First, the division into two by the opposition of active and inactive. The various practices, such as giving, cultivated to completion through skillful means, are termed 'active'; the beginningless dharmatā manifesting as present virtues is termed 'inactive'. What is the meaning of this? The essence of the mind of true consciousness is the dharmatā of all merits; originally covered by deluded skandhas, it was called Buddha-nature, not the virtues of practice. Later, when deluded thoughts are stilled, that mind becomes revealed and is spoken of as giving and the rest; hence it is called 'inactive'. Furthermore, a sutra states: 'In the dharma of tathatā, freedom from all clinging is termed giving; the absence of all evil is termed morality; the absence of anger and vexation is termed forbearance; the absence of indolence is termed vigor; complete detachment from agitation is termed dhyāna; and the permanent absence of dark obscurations is termed prajñā.' These share one single essence and are distinguished according to meaning; formerly concealed, this meaning now begins to be revealed, and is termed the 'inactive six pāramitās'. In these pāramitās, all noble ones share the same essence without distinction, because the dharma of tathatā has no distinct essence. Second, the division into two by the opposition of worldly and transworldly. Cultivating practices in accordance with phenomenal affairs is termed 'worldly'; accomplishing them in accordance with principle is termed 'transworldly'. Furthermore, the stages before the bhūmis are termed 'worldly', and those on the bhūmis are termed 'transworldly'. Alternatively, they are stated as three, as spoken in the Sandhinirmocana-sūtra: The first is the characteristic of the cause, namely great compassion, because compassion can give rise to practice, it is called the cause; the second is the characteristic of the fruit, namely gathering sentient beings and obtaining future retribution; the third is being able to produce great benefit, as the practices of giving and the rest can attain bodhi. Alternatively, they are stated as four. The four have three approaches: First, the division into four by the skillful means of gathering and cultivating, as spoken in the Sandhinirmocana-sūtra: 1. the skillful means of great compassion, which can initiate giving and the rest; 2. the skillful means of reflection, which generates the dharmas of giving and the rest; 3. the skillful means of constancy, unceasingly cultivating the dharmas of giving and the rest; 4. the sudden skillful means, completely cultivating the dharmas of giving and the rest. Second, the discussion of four based on cultivation, as spoken in the Bodhisattvabhūmi: 1. resolute cultivation, studying and practicing the dharmas of giving and the rest with a firm mind, unshaken by conditions; 2. single-minded cultivation, studying and practicing the dharmas of giving and the rest with focused intent, unmixed with other characteristics; 3. constant cultivation, practicing ceaselessly at all times; 4. faultless cultivation, being free from faults during cultivation. Third, the four spoken in terms of capability, as stated in the Sandhinirmocana and the Bodhisattvabhūmi: 1. counteracting, able to counteract the six flaws; 2. accomplishing bodhi, completely cultivating the dharmas of giving and the rest enables the attainment of bodhi; 3. embracing self and other, cultivating giving and the rest enables self and other to be freed from faults and terrors and to attain superior peace and happiness; 4. obtaining future fruits, cultivating giving and the rest brings rebirth in good destinies in future lives and the receipt of superior karmic rewards. Alternatively, they are stated as five. The five have three approaches: First, the discussion of five kinds by the skillful means of gathering and cultivating, as spoken in the Sandhinirmocana-sūtra: 1. one must first cultivate faith and understanding extensively—as the Bodhisattvabhūmi states, giving rise to pure faith regarding the eight objects of understanding; 2. giving rise to the wisdom derived from hearing, using hearing the Bodhisattva Piṭaka as skillful means; 3. protecting the bodhicitta, for the mind is the root of practice, and therefore must be protected; 4. drawing close to good spiritual friends, for practice is accomplished by relying on support, and therefore one must draw close to them; 5. zealously studying and practicing unceasing good karma. Among the five, the first four are the skillful means that give rise to cultivation, and the last is single-mindedly cultivating the wholesome dharmas of giving and the rest. Second, the five spoken in terms of freedom from faults, also as spoken in the Sandhinirmocana-sūtra: 1. unobstructedness, cultivating giving and the rest can eliminate the six flaws; 2. wishlessness, cultivating giving and the rest without wishing for fame and gain; 3. faultlessness, staying far away from defilement and faults of lacking skillful means regarding the dharmas of giving and the rest; 4. freedom from deluded thoughts, not grasping or clinging according to discursive words; 5. dedicating toward bodhi, not seeking other retributions with giving and the rest, but seeking only the Buddha's wisdom. Third, the five spoken in terms of capability, also as spoken in the Sandhinirmocana-sūtra: 1. being the cause of superior joy that can attain bodhi; 2. gathering self and other; 3. obtaining future retribution; 4. staying far away from afflictions; 5. not going to bad destinies. Alternatively, they are stated as six, as spoken in the Mahāyānasaṃgraha: 1. broad intention, cultivating the six pāramitās throughout all birth and death for immeasurable and boundless asaṃkhyeya kalpas without giving rise to thoughts of complacency; 2. long-duration intention, cultivating the six pāramitās for immeasurable and boundless asaṃkhyeya kalpas without distress at their length; 3. rejoicing intention, seeing all sentient beings attain pure nirvāṇa, the bodhisattva rejoices more than those who attain it; 4. gratitude intention, seeing no kindness of one's own toward sentient beings, but only seeing the kindness of sentient beings toward oneself, because their being transformed enables me to accomplish the practices of the pāramitās; 5. lofty-aspiration intention, using all roots of goodness that one has practiced to dedicate and give to all sentient beings; 6. virtuous intention, taking the roots of goodness previously given to sentient beings and dedicating them on their behalf toward unsurpassed bodhi. Alternatively, they are stated as seven, as spoken in the Sandhinirmocana-sūtra: 1. practicing giving and the rest without seeking recognition by others; 2. not clinging to views regarding dharmas; 3. not giving rise to doubt regarding great bodhi as to whether it is or is not; 4. not praising oneself and disparaging others; 5. not being arrogant and not being negligent; 6. not conceiving contentment with what is small or inferior; 7. not giving rise to vexation and jealousy. Alternatively, nine are discussed, as spoken in the Bodhisattvabhūmi: 1. intrinsic nature, explaining the essence of the practice; 2. all-inclusive, revealing the characteristics of the practice; 3. difficult, initiating superior cultivation that is difficult to do but able to be done; 4. all doors, embracing extensive practice where all practices enter together; 5. virtuous person, initiating purely good practice; 6. all practices, initiating complete practice; 7. dispelling vexation, distinguishing the function of the practice, since cultivating giving and the rest can dispel afflictions; 8. peace and happiness in this world and the next, displaying the benefits of practice, since cultivating practices such as giving can cause self and other to attain the joyful fruits of this present life and future lives; 9. purity, cultivating practice free from faults. These are fully explained in the Bodhisattvabhūmi. If further distinguished broadly, the distinctive meanings are limitless.