大乘義章 16.53

16.53

次辨其相。信根之中開合不定。總唯一種。或分為二，信因、信果。如《地經》說「信菩薩行」，是信因也。「信諸佛法」，是信果也。大乘既然，小乘亦爾。或分為三，謂信三寶。或分為四，如《成實》說四不壞信，信佛、法及與僧、戒，是其四也。或分為五，謂信三寶、信因、信果。或分為六，信佛法僧、信因、信果、信第一義。或分為八，如《地持》說：信佛法僧、諸佛菩薩神通之力，即以為四。信種種因信種種果，通前為五。信真實義，通前為六。信其得義、信得方便，通前為八。無上菩提，是得義也。菩薩學道，是得方便。廣則無量。精進根中，義亦不定。總之唯一。或分為二，謂身與心二種精進。或說為三，如《地持》說：一弘誓精進、二攝善法、三利眾生，如彼廣說。或說四種，如前四懃。或說五六七八九十，並如《地持》。念根之中，義亦不定。總之唯一。或分為二：一者聞持，謂持教法；二者義持，能持義法。或分為三，謂念三寶真實功德。或分為四，念佛法僧、念第一義。或分為六，謂六念心，念佛、法、僧、戒、施及天，是其六也。或分為八，如龍樹說，於前六上更加二種，念出入息及與念死，是其八也。或分為十，如龍樹說，前八種上，更加念身及與念滅，是其十也。念求出世寂滅之樂，名為念滅。或分十一，如《地經》說，念佛法僧、念菩薩、念菩薩行、念波羅蜜、念十地、念不壞力、念無畏、念不共法，乃至不離念一切智，是其十一。前之四種，念其所學，次有三種，念已所行。後之四種，念已所成。廣則無量。定根之中，義亦不定。總之唯一。或分為二，世及出世。世俗淨定名為世間。無漏出世，亦得分三：一有覺有觀，謂初禪等；二無覺有觀，謂中間禪；三無覺無觀，謂二禪上一切三昧。或分四種，所謂退、住、勝進、決定，是其四也。此義如前八禪章中具廣分別。或說五六七八九十，如《地持論．禪品》中說。廣則無量。慧根之中，義亦不定。總之唯一。或分為二：一世諦緣、二第一義緣。又漏無漏、世出世等，皆得分二。亦得分三，謂聞、思、修。又《涅槃》中，宣說般若、毘婆舍那及與闍那，亦是三種。般若是慧，毘婆是觀，闍那是智。般若別相，知於世諦：毘婆總相，知第一義：闍那破相，破離有無，知一實體。三有多門，且舉斯耳。或說四種，聞、思、修、證。或說五六七八九十，如《地持論》。細分無量。體相如是（此二門竟）。

Next, their characteristics are distinguished. Within the faculty of faith, division and combination are not fixed. Broadly, it is of only one kind. Or it is divided into two: faith in causes and faith in fruits. As the Daśabhūmika Sūtra says, "having faith in the bodhisattva practices" is faith in causes; "having faith in all Buddha-dharmas" is faith in fruits. As it is in the Mahāyāna, so it is in the Hīnayāna. Or it is divided into three, namely faith in the Three Jewels. Or it is divided into four, as the Tattvasiddhi explains the four unshakable faiths: faith in the Buddha, the Dharma, the Saṅgha, and the precepts—these are the four. Or it is divided into five, namely faith in the Three Jewels, faith in causes, and faith in fruits. Or it is divided into six: faith in the Buddha, Dharma, and Saṅgha; faith in causes and faith in fruits; and faith in the ultimate truth. Or it is divided into eight, as the Bodhisattvabhūmi states: faith in the Buddha, Dharma, Saṅgha, and the supernatural powers of the Buddhas and bodhisattvas make four; adding faith in various causes and faith in various fruits makes five [and six]; adding faith in the real truth makes seven; adding faith in the attainment of the objective and faith in the expedient means of attainment makes eight. Anuttarā samyaksambodhi is the attainment of the objective; the bodhisattva's training in the path is the expedient means of attainment. In detail, they are limitless. Within the faculty of vigor, the meaning is likewise not fixed. In general, it is of only one kind. Or it is divided into two, namely the two kinds of vigor of body and mind. Or it is spoken of as three, as the Bodhisattvabhūmi states: first, the vigor of great vows; second, the vigor of gathering wholesome dharmas; third, the vigor of benefiting sentient beings, as extensively explained there. Or it is spoken of as four kinds, like the four right exertions previously mentioned. Or it is spoken of as five, six, seven, eight, nine, or ten, all as in the Bodhisattvabhūmi. Within the faculty of mindfulness, the meaning is likewise not fixed. In general, it is of only one kind. Or it is divided into two: first, retention through hearing, which means retaining the teaching; second, retention through meaning, which means being able to retain the meaning of the Dharma. Or it is divided into three, namely mindfulness of the real virtues of the Three Jewels. Or it is divided into four: mindfulness of the Buddha, Dharma, and Saṅgha, and mindfulness of the ultimate truth. Or it is divided into six, namely the six recollections: mindfulness of the Buddha, Dharma, Saṅgha, morality, generosity, and the devas—these are the six. Or it is divided into eight, as Nāgārjuna says, adding two kinds to the previous six: mindfulness of inhalation and exhalation, and mindfulness of death—these are the eight. Or it is divided into ten, as Nāgārjuna says, adding to the previous eight mindfulness of the body and mindfulness of cessation—these are the ten. Mindfulness of seeking the bliss of supramundane cessation is called mindfulness of cessation. Or it is divided into eleven, as the Daśabhūmika Sūtra says: mindfulness of the Buddha, Dharma, Saṅgha, bodhisattvas, bodhisattva practices, pāramitās, the ten bhūmis, indestructible powers, fearlessnesses, unshared attributes, up to not parting from mindfulness of all-knowledge—these are the eleven. The first four are mindfulness of what is studied; the next three are mindfulness of what has been practiced; the last four are mindfulness of what has been accomplished. In detail, they are limitless. Within the faculty of samādhi, the meaning is likewise not fixed. In general, it is of only one kind. Or it is divided into two: mundane and supramundane. Mundane pure samādhi is called mundane; anāsrava is supramundane. It can also be divided into three: first, with vitarka and vicāra, namely the first dhyāna and so forth; second, without vitarka and with vicāra, namely the intermediate dhyāna; third, without vitarka and without vicāra, namely all samādhis above the second dhyāna. Or it is divided into four kinds, namely: deteriorating, maintaining, progressing, and decisive—these are the four. This meaning is comprehensively and extensively differentiated in the previous chapter on the eight dhyānas. Or it is spoken of as five, six, seven, eight, nine, or ten, as explained in the "Chapter on Dhyāna" of the Bodhisattvabhūmi. In detail, they are limitless. Within the faculty of prajñā, the meaning is likewise not fixed. In general, it is of only one kind. Or it is divided into two: first, taking conventional truth as cognitive object; second, taking the ultimate truth as cognitive object. Furthermore, sāsrava and anāsrava, mundane and supramundane, and so forth can all be divided into two. It can also be divided into three, namely hearing, contemplating, and cultivating. Furthermore, in the Nirvāṇa Sūtra, prajñā, vipaśyanā, and jñāna are taught; these are also three kinds. Prajñā is wisdom; vipaśyanā is discernment; jñāna is knowledge. Prajñā concerns specific characteristics, knowing conventional truth; vipaśyanā concerns general characteristics, knowing the ultimate truth; jñāna eliminates characteristics, negating and transcending existence and nonexistence, knowing the one true entity. The three have many aspects; these are merely cited for now. Or it is spoken of as four kinds: hearing, contemplating, cultivating, and realizing. Or it is spoken of as five, six, seven, eight, nine, or ten, as in the Bodhisattvabhūmi. When finely analyzed, they are limitless. Such are their essential characteristics. (This concludes the second section.)