大乘義章 17.48

17.48

次就大乘當相分別。於中初先通相分別，後別論之。通中開合，增數辨之。或總為一，謂三乘中一菩薩眾。或分為二，二有兩門：一定不定二門分別。如《地持》說「善趣菩薩數退數進，名為不定。種性已上堅固勝進，名為決定。」二世出世相對分別。解行已前名為世間，初地已上名為出世。又復地前名為信地，初地已上名為證地。又《仁王》中，地前名賢，地上名聖。或分為三，所謂外凡、內凡及聖。善趣位中名為外凡，種性已上名為內凡，地上名聖。於中曲以八門分別：一釋名義、第二約就解心分別、第三約就解法分別、第四約就解緣分別、五約行分別、六約惑分別、七約業分別、八約報分別。先釋名義。言外凡者，善趣之人向外求理，未能息相內緣真性，故名為外；六道分段，凡身未捨，故名為凡。如小乘中，念處已前依事趣觀相同外道，名為外凡。此亦如是，向外求理，相同聲聞，未能息相內求真實，故名外矣。言內凡者，種性已上漸息緣故，內求真性，故名為內；六道分段雖分斷離，未有盡處，凡夫身未盡，故亦名凡，故《涅槃》中說為凡矣。所言聖者，初地已上，息妄契真，會正名聖。名義如是（此初門竟）。

Next is differentiation according to the intrinsic characteristics of the Mahāyāna. Herein, first is a general differentiation, followed by a specific discussion. In the general treatment, expanding and combining are explained through increasing numbers. Or it is combined into one, namely, the one bodhisattva saṅgha among the three vehicles. Or it is divided into two, which has two perspectives: First, differentiation through the two categories of unfixed and determined. As the Bodhisattvabhūmi states, 'A bodhisattva of the good destiny frequently regresses and frequently advances; this is called unfixed. From the lineage and above, one is firm and makes superior progress; this is called determined.' Second, relative differentiation through mundane and supramundane. Prior to understanding and practice (adhimukti-caryā) is termed mundane; from the first ground and above is termed supramundane. Furthermore, prior to the grounds is termed the stage of faith; from the first ground and above is termed the stage of realization. Also, in the Benevolent Kings Sūtra, prior to the grounds is termed worthy, and upon the grounds is termed noble. Or it is divided into three: namely, outer ordinary persons, inner ordinary persons, and noble ones. Within the stage of the good destiny is called an outer ordinary person; from the lineage and above is called an inner ordinary person; upon the grounds is called a noble one. There are eight specific gates of differentiation: first, explaining names and meanings; second, differentiation in terms of the understanding mind; third, differentiation in terms of the understood dharmas; fourth, differentiation in terms of the understood conditions; fifth, differentiation in terms of practice; sixth, differentiation in terms of delusion; seventh, differentiation in terms of karma; eighth, differentiation in terms of retribution. First, explaining names and meanings. 'Outer ordinary person': a person of the good destiny seeks principle outward, unable to calm characteristics to inwardly condition true nature, hence called 'outer'; in segmented [birth and death] of the six destinies, they have not discarded the ordinary body, hence called 'ordinary.' Just as in Hīnayāna, prior to the applications of mindfulness, contemplation oriented toward phenomena resembles non-Buddhists and is called an outer ordinary person; this is also like that: seeking principle outward, they resemble śrāvakas, unable to calm characteristics to inwardly seek the real, hence called 'outer.' 'Inner ordinary person': because from the lineage and above one gradually calms conditions to inwardly seek true nature, it is called 'inner'; although segmented [birth and death] of the six destinies is partially cut off, it has not ended, and the ordinary person's body is not yet exhausted, hence it is also called 'ordinary,' and so it is called 'ordinary' in the Nirvāṇa Sūtra. 'Noble one': from the first ground and above, one calms delusion and tallies with truth, meeting the correct, hence called 'noble.' Names and meanings are like this (this concludes the first section).