大乘義章 20.53

20.53

次第七門教化教授二門分別。如《地持》說，初之二力是教化力，後之八力是教授力。汎宣因果，教示眾生，令生信解，名教化力。辨彰行儀，指心曲授，令起行修，名教授力。前二力中，初處非處，教化眾生，令其遠離顛倒因果。第二業力，教化眾生，令其遠離無因無果。後八力中，初之四力知物心器，後四授法。就前四中，初心求者，知心求。何者是心？所謂禪定。何故名心？以定住緣，息其外用，息用從體故名心為心。心有趣法故名為求，餘求亦爾。何故明心？如龍樹說「散心中慧不堪入法，如綵無膠不住塗物。要依定心方堪入法，故須明心。」以何義故先明定心？經說不定。依如《花嚴》，一處之文，性力之後方始說定；一處經文，至處後說。諸經多在根力前說。釋有兩義：一就自釋。諸佛如來自住禪定方起化用，故先明定。二就所化眾生以釋。眾生五根以慧為主，慧前說定，義之次第，故先明心。二根求者，知根求。何者是根？所謂信、進、念、定、慧等。何故名根？此如前解，先習令成，能生於後，故名為根。何故明根？欲授道法，無根不入，故須明根。以何義故次明其根？解有兩義：一對前釋。五根之中以慧為主，定後說慧，義之次第，故次明根。二對後解。根是先成，欲是現生，先成在前，故次明根。三悕望求者，知悕望求。何者悕望？謂樂欲心。何故名悕？欲心求法，故名為悕。何故明悕？欲授道法，無欲不取，故須明悕。以何義故次明悕望？解有兩義：一對前釋。根是先成，欲是現生，根後說欲，義之次第，故次明悕。二對後解。於法始求名之為欲，習欲不改方始成性，性前說欲，義之次第，故次明悕。四使求者，知使求。何者是使？謂煩惱性。何故名使？性成煩惱，隨人繫縛，故名為使。何故明使？欲隨其患，授對治故。何故次辨？解有兩義：一對前釋。習欲不改，方成使性，故於欲後明其知使。二對後解。要先知病，然後授藥，是故於彼至處道前明知使性。上來四力，知物心器。下四授法。於中初一，授以事法，令諸眾生事中安心。宿命天眼，授以理法，令其事趣入中道。後一漏盡，授以果法，令其究竟。初中隨人使患不同，以五度門而教授之，多貪眾生教觀不淨，多瞋眾生教修慈悲。問曰：貪嗔欲界煩惱，正與定違，得禪定者必無此過。向前定力，知他定心，有定心者已離貪嗔，今何以言多貪眾生教觀不淨，多嗔眾生教修慈悲？釋言：凡夫雖得禪定，但伏麁起，性使猶在，故此教之。又前定力，以定為主，名為定力。於中亦知無定心者，有定心者雖無貪嗔，有者有之，故此教觀不淨門等，愚癡多者教觀因緣。問曰：聲聞以鈍根故教觀四諦、不教因緣，緣覺利根教觀因緣。今何以言愚癡多者教觀因緣？釋言：愚癡有其二種，一闇鈍無知，如牛羊等無所識別，名曰愚癡；二機性聰利，妄有建立，迷正因緣果，名曰愚癡。今言愚癡教觀因緣，義當後門。雖名愚癡，性實聰利，故教因緣。教觀過去無明行等，令知往因，離無因見；教觀未來生老死等，令知後果，離無果見；教觀現在名色等，因果俱知。問曰：向前處非處力及與業力已教因果，今教因緣令知因果，與前何別？釋言：向前處非處等雖教因果，隨語生信，離麁邪見，心未見法，性使還生。今於此中教觀因緣，令自見法，使除使性。著我多者，教分別界。依如《毘曇》，教六界觀，名分別界，四大、空、識是六界也。《涅槃》云爾。又《涅槃》說十八界觀名分別界。覺觀多者，教令數息，此等如前五度章中具廣分別。從事入理，次以宿命天眼教之。其宿命力教觀過去，令知現法從過因生，體性非常。其天眼力教觀未來，令知現法生後不絕，體性非斷。非常非斷，名為中道。問曰：向前至處道中，愚癡眾生教觀因緣。觀因緣時已知過因，何須更以宿命智力教觀過因；觀因緣時亦知後果，何須復以天眼智力教觀當果？釋言：宿命天眼所教不異因緣，但心入法必有階漸，前教因緣直知過去未因果之事，未能將事以測其理，今於是中將事驗理，淺深不等故須重教。所教眾生心雖入理，為止所縛，未究竟處生究竟想，是故多起四種慢心：一不作作增上慢、二不得得增上慢、三不觸觸增上慢、四不證證增上慢。是故須以漏盡智力教除四慢，終證漏盡。四慢何別？行有二門：一教、二證。事中所行，依教修起名為教行，合理之契如名證。此二種行，各有始終。教行之始，造緣修起，名之為作。於此未作，自謂已作，名不作作增上慢。教行終成，名之為得。於此未得，自謂已得，名不得得增上慢。證行之始，法來現心為心覺知，名之為觸。於此未觸，自謂已觸，名不觸觸增上慢。證行之終，泯情會法，目之為證。於此未證，自謂已證，名不證證增上慢。破除初慢，令其實作。破除第二，令其實得。破除第三，令其實觸。破除第四，令其實證。實德成就，名證漏盡，如《地持》說。此八教授，三處所攝：初五為一。未住心者，令繫念緣中。次二為一。已住心者，說得自義。正方便道漏盡涅槃，義利自己名為自義。合理正觀與彼為因，趣向彼義名為自義正方便道。後一為一。未究竟者終令究竟。教化教授，辨之略爾。

Next, the seventh section differentiates the two gates of educating transformation and instructive guidance. As explained in the Bodhisattvabhūmi (*Dīchí*), the first two powers are powers of educating transformation, and the latter eight powers are powers of instructive guidance. Broadly proclaiming cause and effect, instructing sentient beings and causing them to generate faith and understanding, is called the power of educating transformation. Distinguishing and displaying the comportment of practice, pointing directly to the mind to confer instructions in detail and causing them to arouse cultivation of practice, is called the power of instructive guidance. Among the first two powers, the first, [the knowledge of] what is possible and impossible, educates and transforms sentient beings, causing them to keep far away from inverted cause and effect. The second, the power of karma, educates and transforms sentient beings, causing them to keep far away from [the views of] causelessness and fruitlessness. Among the latter eight powers, the first four know the mental capacities of beings, and the latter four confer dharmas. Regarding the first four: First, "the seeker of mind" means knowing the seeker of mind. What is "mind"? It refers to dhyāna-samādhi. Why is it called "mind"? Because by samādhi one abides in conditions, putting to rest its outward functioning; putting functioning to rest to return to the essence, the mind is thus called "mind". Because the mind is directed toward dharmas, it is called "seeking"; the other seekings are also like this. Why explain mind? As Nāgārjuna said: "Wisdom in a distracted mind is incapable of penetrating the Dharma, just as pigment without glue will not stay to coat an object. One must rely on a mind in samādhi before one is capable of penetrating the Dharma. Hence one must explain mind." By what meaning is the mind in samādhi explained first? The sutras' explanations are not uniform. Relying on the Avataṃsaka, in one passage samādhi is only explained after the power of dispositions (*dhātu*); in another sutra passage, it is explained after the paths leading everywhere. Many sutras explain it before the power of faculties. There are two interpretations: First, explained in terms of oneself: all Buddha-Tathāgatas abide in dhyāna-samādhi themselves before giving rise to transformative activities; therefore they first explain samādhi. Second, explained in terms of the sentient beings to be transformed: among sentient beings' five faculties, wisdom is the primary one, and explaining samādhi before wisdom is the sequence of meaning; therefore they first explain mind. Second, "the seeker of faculties" means knowing the seeker of faculties. What are "faculties"? They are faith, vigor, mindfulness, samādhi, wisdom, and so on. Why are they called "faculties"? This is as explained earlier: previously practiced to completion, they can generate what follows; hence they are called "faculties". Why explain faculties? When desiring to confer the path dharmas, without faculties one cannot enter; hence one must explain faculties. By what meaning are faculties explained next? The explanation has two aspects: First, explained in contrast to what precedes: among the five faculties, wisdom is the primary one, and explaining wisdom after samādhi is the sequence of meaning; hence faculties are explained next. Second, explained in contrast to what follows: faculties are formed previously, while desire is generated in the present; because what is previously formed comes first, faculties are explained next. Third, "the seeker of aspirations" means knowing the seeker of aspirations. What is "aspiration"? It means the mind of desire and longing. Why is it called "aspiration"? Because a mind of desire seeks the Dharma, it is called "aspiration". Why explain aspiration? When desiring to confer the path dharmas, without desire one will not take hold of them; hence one must explain aspiration. By what meaning is aspiration explained next? The explanation has two aspects: First, explained in contrast to what precedes: faculties are formed previously, while desire is generated in the present; explaining desire after faculties is the sequence of meaning; hence aspiration is explained next. Second, explained in contrast to what follows: initial seeking for dharmas is called desire; only when practiced desire does not change does it finally become a disposition; explaining desire before disposition is the sequence of meaning; hence aspiration is explained next. Fourth, "the seeker of proclivities (*anuśaya*)" means knowing the seeker of proclivities. What are "proclivities"? They mean the dispositional nature of defilements. Why are they called "proclivities"? Because defilements established in nature bind people along with them, they are called "proclivities". Why explain proclivities? Because one wishes to confer antidotes according to their afflictions. Why distinguish them next? The explanation has two aspects: First, explained in contrast to what precedes: only when practiced desire does not change does it become the nature of a proclivity; hence, after desire, the knowledge of proclivities is explained. Second, explained in contrast to what follows: one must first know the disease and only then confer the medicine; therefore, before the paths leading to all destinations, one explains the knowledge of the nature of proclivities. The preceding four powers know the mental capacities of beings. The four below confer dharmas. Among them, the first one confers phenomenal dharmas, causing sentient beings to settle their minds amidst phenomena. The knowledge of past lives and the divine eye confer principled dharmas, causing them to proceed from phenomena into the Middle Way. The last one, the destruction of taints, confers the dharma of the fruit, causing them to reach culmination. In the first of these, in accordance with the differences in individuals' afflictions of proclivities, one instructs them by means of the five gates of deliverance: sentient beings with much greed are taught to contemplate impurity; sentient beings with much anger are taught to cultivate loving-kindness and compassion. Question: Greed and anger are defilements of the desire realm, and they directly contradict samādhi; one who attains dhyāna-samādhi is certain to be free of these faults. The power of samādhi mentioned earlier knows others' minds in samādhi, and one with a mind in samādhi is already free from greed and anger; why do you now say that sentient beings with much greed are taught to contemplate impurity, and sentient beings with much anger are taught to cultivate loving-kindness and compassion? Explanation: Although ordinary beings attain dhyāna-samādhi, they only suppress coarse manifestations, while their dispositional proclivities still remain; therefore they are taught this. Moreover, the preceding power of samādhi takes samādhi as primary and is named the power of samādhi; within it, it also knows those without minds in samādhi. Although those with minds in samādhi are free of greed and anger, those who possess them have them; hence this teaching of contemplating the gate of impurity, and so on. Those with much delusion are taught to contemplate conditioned arising. Question: Because śrāvakas have dull faculties, they are taught to contemplate the four noble truths and not taught conditioned arising, whereas pratyekabuddhas have sharp faculties and are taught to contemplate conditioned arising. Why do you now say that those with much delusion are taught to contemplate conditioned arising? Explanation: Delusion is of two kinds: first, dark, dull, and ignorant, like cattle and sheep without discernment, which is called delusion; second, having a sharp and intelligent capacity and nature, yet falsely establishing views and bewildered about correct causes, conditions, and effects, which is called delusion. Now saying that the deluded are taught to contemplate conditioned arising corresponds in meaning to the latter category: although called deluded, their nature is actually sharp and intelligent, hence they are taught conditioned arising. They are taught to contemplate past ignorance, karmic formations, and so forth, causing them to know past causes and abandon the view of causelessness; they are taught to contemplate future birth, aging-and-death, and so forth, causing them to know future fruits and abandon the view of fruitlessness; they are taught to contemplate present name-and-form and so forth, knowing both causes and fruits. Question: The earlier power of what is possible and impossible and the power of karma already taught cause and effect; now teaching conditioned arising to cause them to know cause and effect, what difference is there with what preceded? Explanation: Although the earlier power of what is possible and impossible and so forth taught cause and effect, they gave rise to faith following words and abandoned coarse false views, but their minds had not yet seen the Dharma, and their dispositional proclivities arose again. Now, here, teaching them to contemplate conditioned arising causes them to personally see the Dharma and eradicate the nature of proclivities. Those with much clinging to self are taught the analysis of realms (*dhātu*). According to the Abhidharma, teaching the contemplation of the six realms is called the analysis of realms; the four great elements, space, and consciousness are the six realms. The Mahāparinirvāṇa-sūtra also says so. Furthermore, the Mahāparinirvāṇa-sūtra explains that contemplation of the eighteen realms is called the analysis of realms. Those with much discursive thought are taught to count breaths. These matters are distinguished extensively in the earlier chapter on the five gates of deliverance. Proceeding from phenomena into principle, next one teaches them by means of the knowledge of past lives and the divine eye. The power of past lives teaches them to contemplate the past, causing them to know that present dharmas arise from past causes and are impermanent in essential nature. The power of the divine eye teaches them to contemplate the future, causing them to know that present dharmas generate what follows without interruption and are non-annihilated in essential nature. Being neither permanent nor annihilated is called the Middle Way. Question: In the earlier discussion of the paths leading everywhere, deluded sentient beings were taught to contemplate conditioned arising. When contemplating conditioned arising, they already knew past causes; why is it necessary to again use the knowledge-power of past lives to teach them to contemplate past causes? When contemplating conditioned arising, they also knew future fruits; why is it necessary to again use the knowledge-power of the divine eye to teach them to contemplate future fruits? Explanation: What is taught by the knowledge of past lives and the divine eye is no different from conditioned arising; however, when the mind penetrates the Dharma, there must be stages and gradations. The earlier teaching of conditioned arising simply knew the phenomenal matters of past and future causes and effects, but was not yet able to take phenomena to fathom their principle. Now, here, one uses phenomena to verify principle; because shallow and deep are not equal, it must be taught again. Although the minds of the sentient beings who are taught have entered into principle, they are bound by stillness (śamatha) and generate the thought of culmination where it is not yet culmination. Therefore, they frequently give rise to four kinds of conceit (*abhimāna*): first, the conceit of having acted without having acted; second, the conceit of having attained without having attained; third, the conceit of having touched without having touched; fourth, the conceit of having realized without having realized. Therefore, one must use the knowledge-power of the destruction of taints to teach the eradication of these four conceits, ultimately realizing the destruction of taints. What is the difference among the four conceits? Practice has two gates: first, instruction; second, realization. That which is practiced amidst phenomenal matters, cultivated and aroused relying on instruction, is called instructional practice; the accord that tallies with principle as it is, is called realization. These two kinds of practice each have a beginning and an end. The beginning of instructional practice, creating conditions and cultivating to arouse it, is called "acting". Not having yet acted in this, but claiming to have already acted, is called the conceit of having acted without having acted. The final completion of instructional practice is called "attaining". Not having yet attained this, but claiming to have already attained, is called the conceit of having attained without having attained. The beginning of practice of realization, when the Dharma comes to appear in the mind and is perceived and known by the mind, is called "touching". Not having yet touched this, but claiming to have already touched, is called the conceit of having touched without having touched. The end of practice of realization, when sentiments vanish and merge with the Dharma, is designated "realization". Not having yet realized this, but claiming to have already realized, is called the conceit of having realized without having realized. Shattering and removing the first conceit causes them to genuinely act. Shattering and removing the second causes them to genuinely attain. Shattering and removing the third causes them to genuinely touch. Shattering and removing the fourth causes them to genuinely realize. When genuine virtues are accomplished, it is called realizing the destruction of taints, as explained in the Bodhisattvabhūmi (*Dīchí*). These eight instructions are subsumed under three loci: The first five constitute one [locus]: for those whose minds have not yet settled, causing them to tie mindfulness to conditions. The next two constitute one [locus]: for those whose minds have already settled, expounding the attainment of one's own benefit. The correct path of expedients, the destruction of taints and nirvāṇa, benefits oneself and is called "one's own benefit". The correct contemplation that accords with principle serves as the cause for that; proceeding toward that benefit is called "the correct path of expedients for one's own benefit". The last one constitutes one [locus]: ultimately causing those who are not yet culminated to reach culmination. Educating transformation and instructive guidance have been distinguished in brief like this.