大乘義章 15.34

15.34

十二巧便，如《地持》說，行修善巧，故曰方便。隨別汎論，方便有四：一進趣方便，如見道前七方便等；二權巧方便，如二智中方便智等，實無三乘，權巧為之；三施造方便，如說方便波羅蜜等，凡所為作善巧修習故曰方便；四集成方便，諸法同體巧相集成，一備一切一切成一，故曰方便。故《地經》中說六相門以為方便。又彼論言「此法巧成，名方便矣。」今此所論，是其第三施造方便，非餘三種。就施造中，別有三種：一教道方便，於世所行巧能修習。二證道方便，能捨情相證入實際。故彼《地經》第八地中，宜說證道以為善集慧方便矣。三不住方便，於中曲三：一空有相對以明方便。在有不染，常能入空；入空不證，常能隨有。如七地說有此善巧，故曰方便。二染淨相對。不捨世間而常涅槃，得大涅槃不捨世間，故曰方便。三自他相對。不捨自利而常利他，不捨利他而常自利，行無偏著，故曰方便。今此所論是其初門教道方便。教道行中廣略不定，今據一門且說十二。名字是何？如彼論說：起內佛法有六方便，外成眾生有六方便。起內六者：一悲心顧念一切眾生，此即是其念眾生心。悲念眾生云何得名內起佛法？由化眾生，自成佛法，故念眾生而得名為內起佛法。二猶諸行如實了知，此即是其厭有為心，謂知生死有為諸行無常苦空無我等過而生厭離。三無上菩提之智，此即是求一切智心。此三行本，後三依前以顯方便。四依念眾生捨離生死。依念眾生應在生死，何故捨離？此是菩薩方便故爾。云何方便？依念眾生欲為濟拔，自我不出生死之苦無由能度，故依願念疾捨生死。此依初心而說方便。五依諸行如實了知，以無染心輪轉生死，於有為行如實了知。應捨生死，何故輪轉？亦以菩薩方便故爾。云何方便？由知生死虛妄無實，故能無染常處其中。此依第二而說方便。六依求佛智熾然精進。佛由勤成，故起精進。此依第三而說方便。外成眾生六方便者：一以少善根得無量果，所謂菩薩教下眾生，以少財物施下福田，用此少善迴求菩提一切種德。以迴向故，令彼少善得無量果。如施既然，餘行皆爾。二少方便生無量善，於中有二：一教眾生捨邪歸正、二教眾生捨小歸大。此二之中各有多門，備如論說，不可具列。此前二種化他行中起行善巧。三壞法眾生除其暴虐，此他生信。四處中眾生令入佛法，此法此他生解。五已入眾生令其成就，此他起行。六已熟眾生令得解脫，此化得果。此後四種化他行中攝人善巧。就後四中，別有六種巧方便行，能令眾生懷法除害乃至解脫。一隨順方便，善隨眾生辨釋法義令其悟入。二立要方便，眾生有求要令修善。三報恩方便，菩薩先習曾施恩眾生，彼來求報，菩薩不受，勸令修善。四異相方便，若諸眾生無所須欲，菩薩欲攝先共為友，勸令修善；彼人不從，菩薩示現瞋責等相，令修善法。五逼迫方便，菩薩為王或為尊主，於已所攝人民眷屬逼令修善。六清淨方便，八相成道說法度人。十二方便，略辨如是。

Regarding the twelve skillful [means], as taught in the Bodhisattvabhūmi, because cultivation is practiced with skillfulness, they are called means (upāya). When broadly discussed according to their distinctions, there are four kinds of means: First, means of advancing toward [the goal], such as the seven expedient means prior to the path of seeing; second, means of provisional skillfulness, such as the wisdom of means among the two kinds of wisdom—though there are actually no three vehicles, they are provisionally and skillfully established; third, means of application and creation, as in the explanation of the pāramitā of means and so forth—because whatever is performed is skillfully practiced, it is called means; fourth, means of integrating and completing—because all dharmas share the same nature and are skillfully and reciprocally integrated and completed, such that one possesses all and all constitute one, it is called means. Therefore, in the Daśabhūmika Sūtra, the gateway of the six aspects is taught as means. Moreover, that treatise states: "When these dharmas are skillfully completed, it is named means." What is discussed here is the third, the means of application and creation, not the other three kinds. Within application and creation, there are specifically three kinds: First, means of the path of teaching, skillfully being able to cultivate in worldly practice. Second, means of the path of realization, being able to abandon conceptual characteristics and realize the bhūtakoṭi. Therefore, in the eighth bhūmi of that Daśabhūmika Sūtra, it appropriately speaks of the path of realization as the wisdom and means of good accumulation. Third, means of non-abiding. Within this, there are three subdivisions: First, elucidating means by contrasting emptiness and existence: being in existence without defilement, one is always able to enter emptiness; entering emptiness without taking realization [as final], one is always able to follow existence. As the seventh bhūmi teaches, having this skillfulness is called means. Second, contrasting defilement and purity: without abandoning the world, one is constantly in nirvāṇa; having attained great nirvāṇa, one does not abandon the world; hence it is called means. Third, contrasting self and other: without abandoning benefit to oneself, one constantly benefits others; without abandoning benefit to others, one constantly benefits oneself; practice is free from one-sided attachment, hence it is called means. What is discussed here is the first gateway: means of the path of teaching. Within the practice of the path of teaching, whether it is detailed or abbreviated is not fixed; here, based on one approach, twelve are provisionally explained. What are their names? As that treatise states: there are six means for giving rise to internal Buddha-dharmas, and six means for externally perfecting sentient beings. As for the six that give rise to internal [Buddha-dharmas]: First, mindfully regarding all sentient beings with compassion: this is the mind that is mindful of sentient beings. How does compassionately being mindful of sentient beings come to be named giving rise to internal Buddha-dharmas? Because through transforming sentient beings one personally accomplishes Buddha-dharmas, being mindful of sentient beings is called giving rise to internal Buddha-dharmas. Second, knowing all conditioned activities as they truly are: this is the mind that disdains the conditioned, meaning that one knows the faults of the conditioned activities of saṃsāra—such as impermanence, suffering, emptiness, and non-self—and gives rise to disdain and aversion. Third, the wisdom of unsurpassed bodhi: this is the mind seeking all-knowledge. These three are the roots of practice; the latter three manifest means based upon the preceding ones. Fourth, renouncing saṃsāra based on mindfulness of sentient beings: based on mindfulness of sentient beings, one should remain in saṃsāra, so why renounce it? This is precisely because it is the bodhisattva's skillful means. What is this means? Based on mindfulness of sentient beings, wishing to rescue them, if I myself do not leave behind the suffering of saṃsāra, there is no way I will be able to deliver them; therefore, based on their vow and mindfulness, they swiftly renounce saṃsāra. This is explained as means based on the initial mind. Fifth, revolving in saṃsāra with an undefiled mind based on knowing all conditioned activities as they truly are: knowing conditioned activities as they truly are, one should renounce saṃsāra, so why revolve [in it]? This is also precisely because it is the bodhisattva's skillful means. What is this means? Because one knows that saṃsāra is unreal and empty of reality, one is able to remain in its midst constantly without defilement. This is explained as means based on the second [mind]. Sixth, blazing vigor based on seeking the Buddha's wisdom: a Buddha is accomplished through diligence; hence one gives rise to vigor. This is explained as means based on the third [mind]. As for the six means of externally perfecting sentient beings: First, obtaining immeasurable fruit through a small root of goodness: this means the bodhisattva teaches inferior sentient beings to give small amounts of wealth to inferior fields of merit and, using this small goodness, dedicate it to seeking bodhi and all-inclusive virtues. Because of dedication, that small goodness is made to obtain immeasurable fruit. As with giving, so it is with the other practices. Second, generating immeasurable goodness with little means: within this there are two: 1) teaching sentient beings to abandon the heterodox and take refuge in the correct; 2) teaching sentient beings to abandon the small and take refuge in the great. Within these two, each has many gates, fully presented as in the treatise, which cannot be listed exhaustively. These preceding two are the skillfulness of giving rise to practice within the conduct of transforming others. Third, eliminating the violence of sentient beings who ruin the Dharma: this causes others to generate faith. Fourth, causing middling sentient beings to enter the Buddha-Dharma: this causes others to generate understanding of the Dharma. Fifth, causing sentient beings who have already entered to achieve fulfillment: this causes others to generate practice. Sixth, causing sentient beings who have already matured to attain liberation: this causes transformation to attain its fruit. These latter four are the skillfulness of gathering people within the conduct of transforming others. Within these latter four, there are six specific skillful practices that can cause sentient beings to cherish the Dharma, eliminate harm, and so on up to liberation: First, accommodating means: skillfully following sentient beings to distinguish and explain the meaning of the Dharma so as to make them awaken and enter. Second, covenant-establishing means: when sentient beings make a request, requiring them to practice the good. Third, repaying-kindness means: the bodhisattva, through past practice, had bestowed kindness upon sentient beings; when they come seeking to repay it, the bodhisattva does not accept it, but urges them to practice the good. Fourth, differing-aspect means: if sentient beings have no desires or needs, the bodhisattva, wishing to gather them, first befriends them and urges them to practice the good; if those people do not comply, the bodhisattva displays aspects such as anger and rebuke to make them cultivate good dharmas. Fifth, coercing means: the bodhisattva acts as a king or sovereign, and coerces the subjects and dependents gathered under his care to practice the good. Sixth, pure means: manifesting the eight aspects of accomplishing the path, preaching the Dharma, and delivering people. The twelve means are briefly distinguished like this.