大乘義章 16.14

16.14

法師之德，出《地經論》，《地持論》中亦具辨之。以法逆世名為法師，師德不同且說二十。名字是何？《地論》、《地持》各有差別，然今且依《地論》列之。一名時說、二名正意、三名頓說、四名相續、五名為漸、六名為次、七句義漸次、八名為樂、九名為喜、十名為勸、十一具德、十二不毀、十三不亂、十四如法、十五隨眾、十六慈心、十七安心、十八哀愍安樂心、十九不自讚毀他、二十不著名利。此二十中，前之十五名隨順說，外順說義；後之五種名清淨說，內心無過。前十五中，三門辨之：一以《地論》對彼《地持》辨其同異、二隨義分判、三依名解釋。同異如何？此十五中，四門是同，十一門異。異相如何？《地持》四門，《地論》為八。彼初時說，《地論》分二，時與正意。彼《地持》中第六一門名為歡喜，《地論》分二，漸之與次。彼《地持》中第八一門名之為喜，《地論》分二，樂之與喜。彼《地持》中第九一門名之為勸，《地論》分二，勸與具德。《地經論》中有其三門，《地持》為七。《地經論》中第三一門名為頓說，地持分二，名一切說、不為法慳。《地經論》中第四一門名相續說，《地持》分二，名無間說、不作師倦。《地經論》中第十三門一名為不亂說，地持分三，名不亂說、文字具足、不除隱說。餘四相似，就此四中，句義漸次，《地持論》中名之為欲不毀，如法及與隨眾，名義皆同，本應悉同，當是翻者不同故爾。同義且然。次隨義分。此之十五，以義相從攝以為七：初有兩門，合為第一隨他所宜。於中時說，隨物心宜，欲受為說，無欲則止。正意一種，隨他形宜，恭肅為說，慢高則止。次有兩門，合為第二隨自所宜。於中頓說，明己無慳。相續一種，明己無惰。次有三門，合為第三隨法所宜。於中漸說，明順教法，次順義法；句義漸次，雙順教義。亦可此句順於行法。次有三門合為第四，重復明其隨他所宜。與前何別，而復更來？向前初分隨他現在聽法心宜及與形宜，此門隨他根性所宜，大根授大、小根授小，如是一切。次有一門以為第五，重復明其隨自所宜。與前何別？前第二分明己說心無慳無惰，此明說德，有智便說、無智則止。次有三門合為第六，重復明其隨法所宜。與前何別？前第三分隨法次第，此順法體。於中不毀，言順出道。不亂順理，亦順教法。如法，順於四諦法相。末後一門以為第七，說能順眾。義別如是。

The virtues of a Dharma master originate in the *Daśabhūmika-śāstra*, and are also fully differentiated in the *Bodhisattvabhūmi*. Resisting the mundane world with the Dharma is what defines a Dharma master; the virtues of a master are varied, but twenty are provisionally explained. What are their names? The *Daśabhūmika-śāstra* and the *Bodhisattvabhūmi* each have differences; however, we now list them for the time being according to the *Daśabhūmika-śāstra*: first, speaking at the proper time; second, upright intention; third, speaking immediately; fourth, continuous speaking; fifth, gradual speaking; sixth, sequential speaking; seventh, gradual sequence of words and meanings; eighth, speaking with joy; ninth, speaking with delight; tenth, encouraging; eleventh, endowed with virtue; twelfth, non-disparagement; thirteenth, non-confusion; fourteenth, in accordance with the Dharma; fifteenth, accommodating the assembly; sixteenth, a compassionate mind; seventeenth, a tranquil mind; eighteenth, a mind of pity and bringing about peace and happiness; nineteenth, not praising oneself and disparaging others; twentieth, not clinging to profit and fame. Among these twenty, the first fifteen are called speaking in accordance [with others], externally according with the meaning of teaching; the latter five are called pure speaking, internally free of fault. Among the first fifteen, they are differentiated through three gates: first, distinguishing their agreements and differences by contrasting the *Daśabhūmika-śāstra* with the *Bodhisattvabhūmi*; second, classification according to meaning; third, explanation according to the names. What are the agreements and differences? Among these fifteen, four gates agree and eleven gates differ. What are the differences? Four gates in the *Bodhisattvabhūmi* correspond to eight in the *Daśabhūmika-śāstra*: its initial "speaking at the proper time" is divided into two in the *Daśabhūmika-śāstra*—proper time and upright intention; its sixth gate, named "rejoicing", is divided into two in the *Daśabhūmika-śāstra*—gradual and sequential; its eighth gate, named "delight", is divided into two in the *Daśabhūmika-śāstra*—joy and delight; its ninth gate, named "encouragement", is divided into two in the *Daśabhūmika-śāstra*—encouraging and endowed with virtue. There are three gates in the *Daśabhūmika-śāstra* that correspond to seven in the *Bodhisattvabhūmi*: the third gate in the *Daśabhūmika-śāstra*, named "speaking immediately", is divided into two in the *Bodhisattvabhūmi*—named "speaking of everything" and "not being begrudging with the Dharma"; the fourth gate in the *Daśabhūmika-śāstra*, named "continuous speaking", is divided into two in the *Bodhisattvabhūmi*—named "uninterrupted speaking" and "not generating teacher's weariness"; the thirteenth gate in the *Daśabhūmika-śāstra*, named "unconfused speaking", is divided into three in the *Bodhisattvabhūmi*—named "unconfused speaking", "complete in words", and "speaking without omissions or concealment". The remaining four are similar; among these four, "gradual sequence of words and meanings" is named "desire" in the *Bodhisattvabhūmi*; "non-disparagement", "in accordance with the Dharma", and "accommodating the assembly" are identical in both name and meaning. Originally, all should have been identical; it must be that the translators differed, hence this is so. So much for the shared meaning. Next, classification according to meaning: these fifteen are subsumed into seven by grouping according to meaning. The first two gates are combined into the first: according with what is suitable for others. Therein, speaking at the proper time accords with what is suitable to the minds of beings: speaking when they desire to receive it, and stopping when there is no desire; the single item of upright intention accords with what is suitable to the comportment of others: speaking when they are respectful and solemn, and stopping when they are arrogant. The next two gates are combined into the second: according with what is suitable for oneself. Therein, speaking immediately clarifies that oneself has no begrudging; the single item of continuous speaking clarifies that oneself has no indolence. The next three gates are combined into the third: according with what is suitable for the Dharma. Therein, gradual speaking clarifies according with the Dharma of teaching; sequential speaking accords with the Dharma of meaning; gradual sequence of words and meanings accords with both teaching and meaning; or this phrase accords with the Dharma of practice. The next three gates are combined into the fourth: again clarifying according with what is suitable for others. How does it differ from the earlier [category], such that it occurs again? The earlier first division accorded with what is suitable for the mind and comportment of others when currently listening to the Dharma; this gate accords with what is suitable for the capacities and natures of others: conferring the great on great capacities, conferring the small on small capacities, and so forth in all cases. The next single gate forms the fifth: again clarifying according with what is suitable for oneself. How does it differ from the earlier [category]? The earlier second division clarified that one's own mind in speaking is free from begrudging and indolence; this clarifies the virtue of speaking: speaking when there is wisdom, and stopping when there is no wisdom. The next three gates are combined into the sixth: again clarifying according with what is suitable for the Dharma. How does it differ from the earlier [category]? The earlier third division accorded with the sequence of the Dharma; this accords with the substance of the Dharma. Therein, non-disparagement means words that accord with the path of transcendence; non-confusion accords with principle and also accords with the Dharma of teaching; in accordance with the Dharma accords with the characteristics of the Dharma of the four noble truths. The final single gate forms the seventh: speaking being able to accommodate the assembly. Such are the differentiations in meaning.