大乘義章 17.17

17.17

次第四門約修分別。於中有二：一約境界明修多少、二約行心明修多少。言約境者，如《毘曇》說，於彼見道十五心中現觀一諦，未來還於一諦增明。現觀一行，未來傍於一諦之下四行增明，隨所觀察皆明了故。以一諦下四行義親，故悉增明。問曰：於前四現忍中現觀一諦，未來傍於四諦增明；現觀一行，未來傍於十六增明。至第十六道比智時，義亦如是。今此見道十五心中何故不爾？未來唯於一諦增明？唯於同諦四行增明？釋言，四現及後道比是開豫道，心志寬容，故修寬多。此十五心是速疾道，心志峻狹，故修狹少。約境如是。次約行心明修多少。修有二種：一者行修，緣中現起；二者得修，於所修習得令屬己。若據行修，苦法忍時唯得修習苦法忍心，乃至最後道比忍時唯得修習道比忍心。若據得修，同時相得，或後得前，非前得後。後非得前故，初苦法忍十五得得，乃至最後道比智心唯一得得。相狀如何？苦法忍心現起之時，有一非色非心得法與忍俱起，得於現在苦法忍心，并得種類在未來者令來屬己成就一失。問曰：彼忍由得，得之在己不失。彼得由何在己不失？釋言：彼得復由小得得故不失。小得由何？還由大得得故不失。其猶二生互相生矣。雖有二得，今總合故說為一得，餘亦如是。問曰：向說以後得前，非前得後；今云何言通得種類在未來者？釋言：前說不得後者，苦忍時得，不得後時苦法智等，非謂不得現起法家未來種類。未來之類望今未起，猶名已起。已起類故，苦法智時二得俱生，一得苦智、一得向前苦法忍心，如是漸增，乃至最後道比忍時，有十五得與之俱生。一得道比，餘十四得得前十四。問曰：後得唯得向前所得法體，亦得前得？義釋不定。一義釋之，唯得前法，前得隨法亦成不失。一義釋之，通得前得。若爾，展轉有無窮過。論自釋言「無窮何失？」修義如是（此四門竟）。

Next, the fourth section discriminates according to cultivation. Within this there are two aspects: first, explaining the extent of cultivation in terms of the objective realm; second, explaining the extent of cultivation in terms of the practicing mind. Regarding the objective realm: as the Abhidharma states, when directly contemplating one truth among the fifteen moments of mind in that path of seeing, one further brightens that one truth in the future. When directly contemplating one aspect, in the future one laterally brightens the four aspects under that single truth, because whatever is observed is all clearly illuminated. Since the four aspects under a single truth are intimately related in meaning, they are all brightened. Question: In the previous four direct forbearances, when directly contemplating one truth, one laterally brightens the four truths in the future; when directly contemplating one aspect, one laterally brightens the sixteen [aspects] in the future. Up to the sixteenth moment of knowledge of the path in the higher realms, the meaning is also like this. Now why is it not so in these fifteen moments of mind of the path of seeing? Why does one only brighten one truth in the future? Why does one only brighten the four aspects of the same truth? Explanation: The four direct [forbearances] and the subsequent knowledge of the path in the higher realms are an open and relaxed path; the aspiration of the mind is broad and accommodating, so the cultivation is wide and extensive. These fifteen moments of mind are a swift and hurried path; the aspiration of the mind is acute and narrow, so the cultivation is narrow and small. Such is [cultivation] in terms of the objective realm. Next, the extent of cultivation is explained in terms of the practicing mind. There are two kinds of cultivation: first, cultivation through practice, which manifests in connection with conditions; second, cultivation through acquisition, which acquires what has been cultivated and causes it to belong to oneself. If based on cultivation through practice, at the time of the dharma-forbearance of suffering one only cultivates the mind of the dharma-forbearance of suffering, up to the final forbearance of the path in the higher realms, when one only cultivates the mind of the forbearance of the path in the higher realms. If based on cultivation through acquisition, they are acquired simultaneously with each other, or the later acquires the earlier, not the earlier acquiring the later. Because the later is not acquired by the earlier, the initial dharma-forbearance of suffering is acquired by fifteen acquisitions, up to the final mental moment of knowledge of the path in the higher realms, which is acquired by only one acquisition. What is this state like? When the mind of the dharma-forbearance of suffering arises at present, there is an acquisition dharma—neither material nor mental—that arises together with the forbearance, acquiring the present mind of the dharma-forbearance of suffering, as well as acquiring its species in the future, causing them to come to belong to oneself and establishing one non-loss. Question: That forbearance, due to acquisition, is acquired by oneself and not lost. By what is that acquisition kept in oneself and not lost? Explanation: That acquisition, again due to being acquired by a minor acquisition, is not lost. By what is the minor acquisition [not lost]? It is again acquired by the major acquisition and therefore not lost. It is just as two births produce each other. Although there are two acquisitions, because they are combined here in summary, they are called one acquisition; the others are also like this. Question: Just now it was said that the later acquires the earlier, not the earlier acquiring the later; how can it now be said that it comprehensively acquires its species in the future? Explanation: When it was previously said that it does not acquire the later, it meant that the acquisition at the time of the forbearance of suffering does not acquire the subsequent dharma-knowledge of suffering and so forth; it did not mean that it does not acquire the future species of the currently arisen dharma. In relation to the present not yet having arisen, the future species is still called having arisen. Because it is of the species of what has already arisen, at the time of the dharma-knowledge of suffering two acquisitions arise together: one acquires the knowledge of suffering, and one acquires the preceding mind of the dharma-forbearance of suffering. Gradually increasing in this way, up to the final forbearance of the path in the higher realms, there are fifteen acquisitions arising together with it: one acquires the higher realm path, and the remaining fourteen acquisitions acquire the preceding fourteen. Question: Does the later acquisition only acquire the entity of the dharma previously acquired, or does it also acquire the previous acquisition? The interpretive explanations are not fixed. One interpretive explanation holds that it only acquires the preceding dharma, and the preceding acquisition, following the dharma, is also established and not lost. Another interpretive explanation holds that it comprehensively acquires the preceding acquisition as well. If so, there is the fault of an infinite regress. The treatise itself explains: "What fault is there in an infinite regress?" Such is the meaning of cultivation. (These four sections are concluded.)