大乘義章 17.47

17.47

次對小分別。菩薩有二：一是漸入、二是頓悟。言漸入者，先小後大。問曰：此人何時入大？釋言：小中有二種人，一愚法人、二不愚法人。執小迷大名愚法人，知小解大名不愚法人。本來習小，小性成就，於最後身值佛欲小，佛依為說，證得小果。得已樂著，不能入大，未來無餘涅槃之後，心想生時方能向大，劫數長久不可勝計。不愚法者，於過去世曾發大心，流轉生死忘失本念暫欲小法，佛依為說，證得小果。得小果已，自知有餘發心向大，於現在世即能入之。問曰：此等既入大乘，於大乘中位分何處？經無定判，唯義推之應在善趣。於大乘中，初發心後未至種性悉名善趣，二乘入大在此位中。云何得知非善趣前？《涅槃經》中說善趣前名為常沒，常沒三塗、常沒三有；此非常沒，故知非前。云何得知非善趣後種性位攝？《地持》宣說，種性菩薩六入殊勝，無始法爾。此人未能現本法性以成六入，故知非是種性已上。又說種性成就真實白淨之法，此人未成。又說種性六度性成，此人未得。又說種性一切佛法種子在身，此人未具。又說種性二障清淨，此人但能煩惱障淨。種性菩薩堪為物依，此人未能。又說種性隨所聞法而自開解不由他悟，此人由他。是故得知，非種姓上，唯在善趣。問曰：此等既在善趣，二種死中受何生死？釋曰：須陀至阿那含受分段死，羅漢辟支受變易死，如《勝鬘》說。問曰：《勝鬘》說「種性上大力菩薩受變易死」，羅漢辟支受變易死與大力同，何故不判種性已上？釋言：此人所受變易雖同大力，多義不同，故非種性。問曰：二乘發心求大即名菩薩，如此菩薩在善趣中受變易身。《勝鬘經》中何故偏說種性已上大力菩薩受變易死，不說善趣受變易乎？釋言：說大有二種門。一分相門。分大異異小，唯種性上大力菩薩受變易身，自斯已前悉名分段。聲聞緣覺雖發大心，未有大行，仍本名說，不名菩薩受變易矣。二攝相門。攝小成大，於彼聲聞緣覺人中發大心者悉名菩薩。若從是義，善趣位中亦受變易，非唯種姓已上方受。《勝鬘》所說大力已上受變易死，分相言耳，對彼聲聞緣覺人故。問曰：二乘發心向大既在善趣，於善趣中為初、為中、為在畢竟？釋言：此人不同極凡。初發心者亦不得名善趣中上。云何得知？如《涅槃》說「須陀洹人八萬劫到，斯陀含人六萬劫到，阿那含人四萬劫到，阿羅漢人二萬劫到，辟支佛人十千劫到。」經言到者，到於阿耨三菩提心，應當名彼種姓地心，以為所到菩提心矣。去種姓地爾許劫數，明知非是善趣中上。問曰：一切須陀洹人至辟支佛向種性地，悉八萬劫至十千劫，有不到者？釋言：現在不愚法者，則發大心修學大乘，爾許劫數容至種性。若愚法人取小滅者，不可稱計微塵數劫在涅槃中，度是已後心想還生，心想生已發心向大，向大之後阿羅漢人更二萬劫修學大乘方至種性，辟支佛人更十千劫修學大乘方至種性。以是義故，非一切人悉八萬劫。問曰：須陀天上人中七返受生至羅漢果，七返受生不過一劫，何緣向大？爾許差降，或容聖者且作階降。又更解釋：若須陀等進斷殘結至羅漢果，然後向大，所受不多；更不斷結，則向大者有此差降，所有殘結能障法界一切行德，一切諸行悉難成故。漸入如是。言頓悟者，不從小入，一生學大。問曰：此人不從小入，修何等行能治罪障得入大乘？如《涅槃》說，所謂修習身戒心慧，以修此故能轉罪障趣入大乘。身戒心慧，釋有八番，廣如上辨。問曰：此人發何等心名入大乘？發三種心：一厭有為心，聞說生死無常大苦，深心厭離。二求無為心，聞說涅槃常樂我淨，深心願求。三念眾生心，緣諸眾生有苦無樂，決意濟拔。問曰：此人修何等行名學大乘？修三種行：一離有為行，修習實觀，破離生死。二趣無為行，修行六度，趣大涅槃。三度眾生行，修行四攝，等益一切。問曰：漸頓二種之人俱在善趣，何者為勝？釋言：不定。從小入者，厭有行勝，以本習故，餘二不如，以本學小，廣大之心難成就故。其頓悟者，求佛化生二種行勝，專意求佛度眾生故，厭有不如。常願在有教化眾生，不專厭故。是故此人在善趣中，受分段生，未受變易。問曰：此等在善趣中互有勝劣，何處可等？謂種性上諸行齊成，方能為佛決定種故。對小如是（此二門竟）。

Next is differentiation in contrast to the Hīnayāna. Bodhisattvas are of two kinds: first, gradual entry; second, sudden awakening. Regarding gradual entry: first Hīnayāna, then Mahāyāna. Question: When does such a person enter Mahāyāna? Explanation: Among those of Hīnayāna, there are two kinds of persons: first, those deluded about the Dharma; second, those not deluded about the Dharma. Grasping Hīnayāna and confused about Mahāyāna is called being deluded about the Dharma; knowing Hīnayāna and understanding Mahāyāna is called being not deluded about the Dharma. If one originally practiced Hīnayāna, accomplished the Hīnayāna nature, met the Buddha in one's final rebirth desiring Hīnayāna, the Buddha taught accordingly, and one realized the Hīnayāna fruit. Having obtained it, one becomes attached to it and cannot enter Mahāyāna; only when mental concepts arise after future nirvāṇa without remainder can one turn toward Mahāyāna, after kalpas so long as to be countless. Those not deluded about the Dharma generated the great mind in a past life; drifting in birth and death, they forgot their original intention and temporarily desired the Hīnayāna Dharma; the Buddha taught accordingly, and they realized the Hīnayāna fruit. Having obtained the Hīnayāna fruit, knowing on their own that there is remainder, they generate the mind turning toward Mahāyāna, and are immediately able to enter it in the present life. Question: Since these have entered Mahāyāna, in what stage are they positioned within Mahāyāna? The sūtras make no definite determination; only by inferring according to meaning, they should be in the good destiny (su-gati). Within Mahāyāna, after first generating the mind until one has not yet reached the lineage (gotra), all is termed the good destiny; the two vehicles entering Mahāyāna reside in this stage. How is it known that it is not prior to the good destiny? The Nirvāṇa Sūtra explains that prior to the good destiny is called 'constant sinking'—constantly sinking into the three destinies, constantly sinking into the three realms of existence; these are not constantly sinking, hence we know it is not prior. How is it known that it is not subsumed within the stage of the lineage after the good destiny? The Bodhisattvabhūmi declares that for a bodhisattva of the lineage, the six sense-bases are superior, beginningless and naturally so. This person is not yet able to manifest the original dharmatā to form the six sense-bases; hence we know this is not at or above the lineage. It also says that the lineage achieves real, white, and pure dharmas; this person has not yet achieved them. It also says that in the lineage the six pāramitās are achieved by nature; this person has not yet attained them. It also says that in the lineage the seeds of all Buddha-dharmas are in the body; this person does not yet possess them completely. It also says that in the lineage the two obstacles are purified; this person has only purified the affliction obstacle. A bodhisattva of the lineage is able to serve as a reliance for living beings; this person is not yet able. It also says that the lineage spontaneously understands according to the teachings heard, not awakening through others; this person relies on others. Therefore we know that this is not above the lineage, but exclusively in the good destiny. Question: Since these are in the good destiny, of the two kinds of death, which birth and death do they undergo? Explanation: From srotāpanna to anāgāmin, they undergo segmented death; arhats and pratyekabuddhas undergo death of inconceivable transformation, as the Śrīmālā Sūtra explains. Question: The Śrīmālā Sūtra states, 'Bodhisattvas of great power above the lineage undergo death of inconceivable transformation.' Arhats and pratyekabuddhas undergoing death of inconceivable transformation is the same as those of great power; why are they not judged to be at or above the lineage? Explanation: Although the transformation undergone by this person is the same as that of the greatly powerful, many meanings differ; hence it is not the lineage. Question: When the two vehicles generate the mind seeking Mahāyāna, they are immediately called bodhisattvas; such bodhisattvas undergo the body of transformation within the good destiny. Why does the Śrīmālā Sūtra uniquely state that bodhisattvas of great power above the lineage undergo death of inconceivable transformation, without stating that the good destiny undergoes transformation? Explanation: Explaining Mahāyāna has two approaches: First is the approach of differentiating aspects. Differentiating the Mahāyāna as distinct from the Hīnayāna, only bodhisattvas of great power above the lineage undergo the body of transformation; prior to this, all is termed segmented. Although śrāvakas and pratyekabuddhas generate the great mind, they do not yet have great practice; spoken of according to their original names, they are not called bodhisattvas undergoing transformation. Second is the approach of inclusive aspects. Subsuming Hīnayāna into Mahāyāna, those among śrāvakas and pratyekabuddhas who generate the great mind are all called bodhisattvas. Following this meaning, in the stage of the good destiny one also undergoes transformation, not only after reaching the lineage and above. What the Śrīmālā Sūtra states about undergoing death of transformation at or above great power is merely said to differentiate aspects, in contrast to those śrāvakas and pratyekabuddhas. Question: Since the two vehicles generating the mind to turn toward Mahāyāna are in the good destiny, within the good destiny are they at the beginning, the middle, or the end? Explanation: This person differs from an extreme ordinary person. One who has first generated the mind cannot be called the middle or higher part of the good destiny either. How is this known? As the Nirvāṇa Sūtra says, 'A srotāpanna arrives in eighty thousand kalpas; a sakṛdāgāmin arrives in sixty thousand kalpas; an anāgāmin arrives in forty thousand kalpas; an arhat arrives in twenty thousand kalpas; a pratyekabuddha arrives in ten thousand kalpas.' The sūtra saying 'arrives' means arriving at the mind of anuttara-samyak-saṃbodhi; one should designate the mind of the lineage stage as the bodhicitta that is arrived at. Being separated from the lineage stage by that many kalpas, it is clear that they are not in the middle or higher part of the good destiny. Question: Do all srotāpannas up to pratyekabuddhas turning toward the lineage stage take eighty thousand kalpas up to ten thousand kalpas, or are there those who do not arrive? Explanation: Those not deluded about the Dharma in the present life immediately generate the great mind and train in the Mahāyāna; in that number of kalpas they may reach the lineage. If persons deluded about the Dharma take Hīnayāna extinction, they abide in nirvāṇa for an incalculable number of dust-mote kalpas; after that passes, mental concepts arise again; having arisen, they generate the mind turning toward Mahāyāna; after turning toward Mahāyāna, an arhat trains in Mahāyāna for another twenty thousand kalpas before reaching the lineage, and a pratyekabuddha trains in Mahāyāna for another ten thousand kalpas before reaching the lineage. By this meaning, not all persons take eighty thousand kalpas. Question: A srotāpanna undergoes rebirth seven times in the heavens and among humans to reach the fruit of arhat; seven rebirths do not exceed one kalpa—why does turning toward Mahāyāna involve such a gradual difference? Perhaps the noble ones provisionally make stages. Furthermore, it is explained: if the srotāpanna and others advance to sever the remaining fetters and reach the fruit of arhat before turning toward Mahāyāna, what they undergo is not much; if they do not sever the fetters further, then turning toward Mahāyāna has this gradual difference, because all remaining fetters can obstruct all virtues of practice in the dharmadhātu, and all practices are difficult to accomplish. Gradual entry is like this. As for sudden awakening, it is not entering from the Hīnayāna, but training in Mahāyāna in a single lifetime. Question: Since this person does not enter from the Hīnayāna, what practice do they cultivate to remedy sin obstacles and enter the Mahāyāna? As the Nirvāṇa Sūtra says, it is cultivating body, precepts, mind, and wisdom; through cultivating these, one can transform sin obstacles and enter the Mahāyāna. Body, precepts, mind, and wisdom have eight rounds of explanation, as detailed above. Question: Generating what kind of mind is called entering the Mahāyāna? Generating three kinds of mind: First, the mind weary of the conditioned: hearing that birth and death is impermanent and greatly suffering, one deeply reviles and turns away. Second, the mind seeking the unconditioned: hearing that nirvāṇa is permanent, blissful, self, and pure, one deeply aspires and seeks. Third, the mind mindful of sentient beings: perceiving that sentient beings have suffering and no bliss, one resolves to rescue them. Question: Cultivating what kind of practice is called training in the Mahāyāna? Cultivating three kinds of practice: First, the practice of departing from the conditioned: cultivating authentic contemplation to break and depart from birth and death. Second, the practice of advancing toward the unconditioned: cultivating the six pāramitās to advance toward great nirvāṇa. Third, the practice of delivering sentient beings: cultivating the four means of gathering to equally benefit all. Question: Both gradual and sudden persons are in the good destiny; which one is superior? Explanation: It is not fixed. For one entering from the Hīnayāna, the practice of wearying of existence is superior because of prior habituation; the other two are inferior, because having originally studied the Hīnayāna, the expansive mind is difficult to accomplish. As for the suddenly awakened, the two practices of seeking the Buddha and transforming living beings are superior, because they single-mindedly seek the Buddha and deliver sentient beings; their weariness of existence is inferior, because they constantly vow to abide in existence to teach sentient beings and are not exclusively weary. Therefore, in the good destiny, this person undergoes segmented birth and has not yet undergone transformation. Question: These have mutual superiority and inferiority in the good destiny; at what point are they equal? In the lineage and above, all practices are accomplished equally; only then can one definitively become the seed of a Buddha. The contrast to Hīnayāna is like this (this concludes the second section).