大乘義章 14.31

14.31

次辨其相。依如《地經》，信有二種：一者信因、二者信果。《地持論》中說信有八：一者信佛；二者信法；三者信僧；四信諸佛菩薩神通之力；五信真實義；六信種種因果；七信得義，義謂菩提；八信得方便，謂信菩薩所修學道。悲有三種：一眾生緣悲，緣苦眾生，欲為濟拔。依如《地經》，觀諸眾生十二因緣生死流轉，而起悲心。依《地持論》，緣諸眾生百一十苦，而修悲心。二法緣悲。觀諸眾生俱是五陰因緣法數，無我無人，而起悲心。觀無我人，云何起悲？釋有兩義：一念眾生妄為我人之所繫縛，受生死苦，深可哀愍，故起悲心；二為眾生說如斯法，是則真實拔眾生苦，故名為悲。三無緣悲，觀諸眾生五陰法數畢竟空寂，而起悲心。觀法空寂，云何起悲？還有兩義：一念眾生妄為有法之所纏縛，受生死苦，故起悲心；二念為眾生說如斯法，是則真實拔眾生苦，故名為悲。慈亦有三：一眾生緣慈，緣諸眾生欲與其樂。二法緣慈，緣諸眾生但是五陰因緣法數，無我無人，而起慈心。三無緣慈，觀一切法畢竟空寂，而起慈心。法緣無緣，云何起慈？釋與悲同。捨有二種：一者內施，謂捨一切頭目支節手足耳鼻；二者外施，施餘資生。不倦有二：一世間行中精懃不倦、二出世行中精懃不倦，廣則無量。智論有四，如《地持》說：一於五明處成就聞慧、二成思慧、三成修慧、四成證行。知世智中，有其二種，如《地持》說：一如世間知、二如世間轉。如世間知，是其解也；如世間轉，是其行也。知世知中，有其二種：一知世間事，謂知眾生及器世間；二知世間義及第一義，謂於世間八行觀察。何者八行？廣如上說，謂觀世間苦、世間集、世間滅、世間道、世間味、世間過、世間出、世間第一義。此八行中，前七觀察世間之義，後一觀察世第一義。如世轉中，亦有二種：一隨自所宜、二隨他所宜。量宜攝他。慚愧有四，如《地持》說：一所不應作而故為之，心生慚愧；二所應作不隨建立，心生慚愧；三所不應作，作已覆藏，而生慚愧；四所應作，作已反悔，而生慚愧。勇猛力中，有其二種：一不退力，自分不失；二不轉力，勝進能入。供養有二，如《地論》說：一利養供養，財物奉施；二行供養，行修上順。亦得分三，如《地經》說：一利養供養，謂衣食等；二敬供養，謂香華等；三行供養，所謂修行信戒施等。或說十種，如《地持論》（此二門竟）。

Next is distinguishing their characteristics. Relying on the Daśabhūmika Sūtra, faith is of two kinds: first, faith in causes; second, faith in fruits. In the Bodhisattvabhūmi, faith is said to have eight kinds: first, faith in the Buddha; second, faith in the Dharma; third, faith in the Saṅgha; fourth, faith in the power of spiritual penetrations of all Buddhas and bodhisattvas; fifth, faith in the real truth; sixth, faith in the various causes and fruits; seventh, faith in the attainment of the goal, the goal meaning bodhi; eighth, faith in the attainment of the means, meaning faith in the path of study cultivated by bodhisattvas. Compassion has three kinds: First, compassion directed toward sentient beings, which takes suffering sentient beings as its object and desires to rescue them. Relying on the Daśabhūmika Sūtra, one observes sentient beings transmigrating in the twelve links of dependent origination and gives rise to a compassionate mind. Relying on the Bodhisattvabhūmi, one takes the one hundred and ten sufferings of sentient beings as an object and cultivates a compassionate mind. Second, compassion directed toward dharmas. One observes that all sentient beings are merely the numerical dharmas of conditions of the five aggregates, without self and without person, and gives rise to a compassionate mind. If one observes the absence of self and person, how does one give rise to compassion? The explanation has two meanings: first, reflecting that sentient beings are deludedly bound by [the notions of] self and person and suffer the pains of saṃsāra, which is deeply pitiable, one therefore gives rise to a compassionate mind; second, expounding such a dharma for sentient beings truly eliminates sentient beings' suffering, and is thus called compassion. Third, unconditioned compassion, wherein one observes that the numerical dharmas of the five aggregates of sentient beings are ultimately empty and tranquil, and gives rise to a compassionate mind. If one observes dharmas as empty and tranquil, how does one give rise to compassion? There are also two meanings: first, reflecting that sentient beings are deludedly entangled by existent dharmas and suffer the pains of saṃsāra, one therefore gives rise to a compassionate mind; second, reflecting that expounding such a dharma for sentient beings truly eliminates sentient beings' suffering, it is therefore called compassion. Loving-kindness also has three kinds: First, loving-kindness directed toward sentient beings, taking sentient beings as an object and desiring to grant them joy. Second, loving-kindness directed toward dharmas, taking sentient beings as an object as merely the numerical dharmas of conditions of the five aggregates, without self and without person, and giving rise to a mind of loving-kindness. Third, unconditioned loving-kindness, observing that all dharmas are ultimately empty and tranquil, and giving rise to a mind of loving-kindness. With loving-kindness directed toward dharmas and unconditioned loving-kindness, how does one give rise to loving-kindness? The explanation is the same as that for compassion. Renunciation has two kinds: first, internal giving, meaning relinquishing all heads, eyes, limbs, hands, feet, ears, and nose; second, external giving, giving the remaining requisites for life. Untiring vigor has two kinds: first, diligent tirelessness in worldly practices; second, diligent tirelessness in supramundane practices; when expanded, they are limitless. The treatises on knowledge are fourfold, as the Bodhisattvabhūmi states: first, perfecting the wisdom born of hearing in the five sciences; second, perfecting the wisdom born of reflection; third, perfecting the wisdom born of cultivation; fourth, perfecting the practice of realization. Within the knowledge of worldly wisdom, there are two kinds, as the Bodhisattvabhūmi states: first, knowing in accordance with the world; second, proceeding in accordance with the world. Knowing in accordance with the world is one's understanding; proceeding in accordance with the world is one's practice. Within knowing worldly wisdom, there are two kinds: first, knowing worldly matters, meaning knowing sentient beings and the receptacle world; second, knowing worldly meaning and the ultimate meaning, meaning observing through the eight worldly practices. What are the eight practices? As extensively stated above, they are observing worldly suffering, worldly arising, worldly cessation, worldly path, worldly gratification, worldly fault, worldly escape, and worldly ultimate meaning. Among these eight practices, the first seven observe the meaning of the world, and the last one observes the worldly ultimate meaning. In proceeding in accordance with the world, there are also two kinds: first, following what is suitable for oneself; second, following what is suitable for others; assessing what is suitable to gather others in. Shame and conscience are fourfold, as the Bodhisattvabhūmi states: first, intentionally doing what one ought not to do, giving rise to shame and conscience in the mind; second, failing to establish oneself according to what one ought to do, giving rise to shame and conscience in the mind; third, having done what one ought not to do, concealing it and thus giving rise to shame and conscience; fourth, having done what one ought to do, later regretting it and thus giving rise to shame and conscience. Within courageous power, there are two kinds: first, non-regressing power, not losing one's own share; second, non-diverting power, able to enter into superior advancement. Making offerings has two kinds, as the Daśabhūmika-śāstra states: first, offerings of sustenance, reverently giving material goods; second, offerings of practice, upward compliance in cultivating practice. It can also be divided into three, as the Daśabhūmika Sūtra states: first, offerings of sustenance, meaning clothing, food, and the like; second, offerings of reverence, meaning incense, flowers, and the like; third, offerings of practice, namely cultivating faith, morality, giving, and the like. Alternatively, ten kinds are stated, as in the Bodhisattvabhūmi-śāstra (this completes the second gate).