大乘義章 20.71

20.71

次第四門明其大小所說不同。有十一門：一就界分別。大乘人說，相好之因，唯欲界修，非上二界。龍樹宣說「欲色界修，非無色界。」理亦通之，一切善業皆悉能生相好因故。二就趣分別。小乘人說，人中修習。龍樹宣說「通於五趣。如彼娑伽龍王等輩，皆是菩薩，同修佛因。」三就處分別。小乘中說，閻浮提修，不在餘方。龍樹宣說「三天下修，除欝單越。」理亦通之，菩薩遍在一切處修，皆悉能為相好因故。四就身分別。小乘中說，男女身修。龍樹通，不能男等亦能修習。五就具分別。小乘中說，唯在意修，不通身口。此之一義，龍樹不破。理通三業，一切禮拜讚嘆等善，皆悉能為相好因故。六就識分別。小乘宣說，意識中修。龍樹說通。七多小分別。小乘中說，彼一一相，一思為因，多思助成。龍樹宣說「於一一相，以無量思而以為因。」八就時分別。小乘中說，佛出時修，餘時不修。龍樹宣說「一切時修」。九約位分別。小乘中說，菩薩度於三阿僧祇劫，別於百劫修相好業，極少九十一劫修習，如釋迦佛。龍樹宣說「從初發心至佛恒修。」十約境分別。小乘中說，緣佛身修。龍樹說通。第十一門次第分別。小乘法中，有人宣說：先修足下安平之相，要先足立後能起餘。或有人說：先修如來紺青眼相，以此眼相慈視眾生，故先修之。龍樹破此，明修非次。上來第二明相好因。次第三門明修所為。理實齊通，隨義且分。修習諸相，為淨身器，攝受阿耨菩提淨法。如欲請王先嚴舍宅，欲盛妙食先嚴寶器，此亦如是。如《涅槃》說「此為自利修習諸好，為攝眾生，令生愛敬，樂受所說。」又《涅槃》說「世間眾生事八十神，佛為攝取，是故修習八十種好。」其八十神，如《涅槃經》十德中說。相好如是。四一切種淨者，所謂身淨、心淨、境界淨、智淨，義如上解。其十力者，從處非處乃至漏盡，義如上釋。今更依經略辨其相。經說初力有其九句：一者如來樹人別德。如《地持》釋「言語所說不乖於如，故名如來。」二是處非處舉其力境。淨不淨果，依差別因，故名是處；差別因違，名為非處。三如實智出其力體。如《地持》釋「離增上慢智，非是不知妄稱智故。」四者是力辨力名義。如《地持》釋「於一切魔捨離得勝名之為力，自行力也；堪能一切利益眾生名之為力，化他力也。」五者成就簡果異因。如《地持》釋「修習攝受隨欲自在，故名成就。」修習攝受，力體成也。隨欲自在，力用成也。六者勝妙彰其果圓。無上涅槃名為勝妙。七者安穩顯其因熟。得八聖道，遠離一切惱亂恐怖，故名安穩。八能轉梵輪、九能師子吼，此二力用，化益善人，除惱得寂，名轉梵輪。摧伏邪眾，令捨異見，名師子吼。九中前七是自安道，後二安他。第二業力。經有七句：一知三世業。二知身口意三種之業。三知四法受，有法現苦後樂、有法現樂後苦、有法現苦後苦、有法現樂後樂，如論廣辨。是四法受。四知眾生數為造業人。五知眾生及非眾生造業境界。六知業因。七知業果。定力有二：一明如來於定自在，種種現化；二知眾生定心有無，隨力教修。知他眾生軟中上根，名為根力；知他眾生軟中上欲，名為欲力；知他眾生三乘性別及煩惱性種種不同，是名性力；知諸度門教授眾生，及知眾生種種異見各有所至，名至處道；知過去世八種事六種同行，名宿命力。八種事、六種同行，如前具辨。天眼力者，如來天眼扶淨過人，見諸眾生好色惡色，又見眾生身口意等善不善行，身壞命終或生善道或墮惡趣。漏盡力者，如來自漏悉已斷盡、具一切德，亦知眾生有盡不盡，隨宜教授。十力如是。

Next, the fourth section clarifies the differences between the expositions of the Mahāyāna and the Hīnayāna. There are eleven aspects: First, distinguished by realm. Mahāyāna practitioners state that the causes of the marks and signs are cultivated only in the desire realm, not in the upper two realms. Nāgārjuna expounds, "They are cultivated in the desire and form realms, but not in the formless realm." In principle it also extends [everywhere], because all wholesome karma can generate the causes of the marks and signs. Second, distinguished by destiny. Hīnayāna practitioners state that they are cultivated among humans. Nāgārjuna expounds, "It extends to all five destinies. For instance, the dragon king Sāgara and his kind are all bodhisattvas, collectively cultivating the causes of buddhahood." Third, distinguished by place. In the Hīnayāna it is said that they are cultivated in Jambudvīpa and not in other regions. Nāgārjuna expounds, "They are cultivated in three continents, excluding Uttarakuru." In principle it also extends [everywhere], because bodhisattvas cultivate everywhere throughout all places, and all can serve as causes of the marks and signs. Fourth, distinguished by body. In the Hīnayāna it is said that they are cultivated in male and female bodies. Nāgārjuna allows that non-men and the like can also cultivate them. Fifth, distinguished by faculty. In the Hīnayāna it is said that they are cultivated only in the mind and do not extend to body and speech. This single point Nāgārjuna does not refute. In principle it extends to the three karmas, because all wholesome actions such as prostrations and praises can all serve as causes of the marks and signs. Sixth, distinguished by consciousness. The Hīnayāna expounds that they are cultivated within mental consciousness (manovijñāna). Nāgārjuna explains that it extends [to others]. Seventh, distinguished by many or few. In the Hīnayāna it is said that for each mark, a single volition is the cause, and many volitions aid in its completion. Nāgārjuna expounds, "For each individual mark, immeasurable volitions serve as the cause." Eighth, distinguished by time. In the Hīnayāna it is said that they are cultivated when a Buddha appears, and not at other times. Nāgārjuna expounds, "They are cultivated at all times." Ninth, distinguished by stage. In the Hīnayāna it is said that the bodhisattva crosses through three asaṃkhyeya kalpas, and separately in one hundred kalpas cultivates the karma of the marks and signs; at a minimum, they are cultivated for ninety-one kalpas, as in the case of Śākyamuni Buddha. Nāgārjuna expounds, "They are constantly cultivated from the initial generation of bodhicitta up to buddhahood." Tenth, distinguished by cognitive object. In the Hīnayāna it is said that they are cultivated taking a Buddha's body as the object. Nāgārjuna explains that it extends [beyond this]. The eleventh aspect is distinguished by sequence. Within the Hīnayāna Dharma, some expound: First one cultivates the mark of level soles, for one must first have feet to stand before being able to raise up the rest. Others say: First one cultivates the Tathāgata's mark of dark-blue eyes, for with this mark of the eyes he looks upon sentient beings with compassion, and therefore one cultivates it first. Nāgārjuna refutes this, clarifying that cultivation has no fixed sequence. The preceding second [part] clarified the causes of the marks and signs. Next, the third section clarifies the purpose of their cultivation. In principle, they actually all apply together, but are temporarily divided according to their distinct senses. Cultivating the marks is done to purify the physical vessel so as to receive the pure dharmas of anuttara-bodhi. Just as one who wishes to invite a king first adorns the residence, or one who wishes to serve fine food first prepares precious vessels, this is likewise so. As the Nirvāṇa [Sūtra] says, "This is for one's own benefit. Cultivating the signs is to gather in sentient beings, causing them to give rise to love and reverence, and take joy in receiving what is spoken." Furthermore, the Nirvāṇa [Sūtra] says, "Worldly sentient beings serve eighty deities; the Buddha, in order to gather them in, therefore cultivates the eighty secondary signs." Those eighty deities are as explained in the Ten Virtues of the Nirvāṇa Sūtra. Such are the marks and signs. As for the four purities of all kinds, they are namely: purity of body, purity of mind, purity of cognitive realm, and purity of cognition, whose meanings are as explained above. As for the ten powers, from [the power of knowing] what is possible and impossible up to the destruction of the taints, the meaning is as explained above. Now, in accordance with the sūtra, their characteristics are further briefly distinguished. The sūtra explains that the first power has nine clauses: First, the Tathāgata establishes the distinct virtue of the person. As the Bodhicaryābhūmi explains, "His spoken words do not deviate from Suchness; therefore he is called the Tathāgata." Second, possibility and impossibility cite the objective realm of the power. Pure and impure fruits depend on distinct causes, hence called "possibility"; when distinct causes are contradicted, it is called "impossibility." Third, true knowledge reveals the essence of the power. As the Bodhicaryābhūmi explains, "Knowledge free from excessive pride, because it is not not-knowing that falsely claims knowledge." Fourth, "is a power" defines the meaning of the name "power". As the Bodhicaryābhūmi explains, "Renouncing and triumphing over all Māras is called power, which is the power of one's own practice; being capable of all benefit to sentient beings is called power, which is the power of transforming others." Fifth, accomplishment differentiates the fruit from the cause. As the Bodhicaryābhūmi explains, "Cultivating and assimilating, free at will, is therefore called accomplishment." Cultivating and assimilating is the accomplishment of the essence of the power. Being free at will is the accomplishment of the function of the power. Sixth, supreme excellence indicates the perfection of the fruit. Unsurpassed nirvāṇa is called supreme excellence. Seventh, security reveals the maturation of the cause. Attaining the eightfold noble path and leaving far behind all affliction and fear is therefore called security. Eighth, being able to turn the brahma-wheel, and ninth, being able to roar the lion's roar: these two are the functions of the power. Transforming and benefiting wholesome people, eliminating afflictions and attaining stillness, is called turning the brahma-wheel. Crushing and subduing heterodox multitudes, causing them to abandon divergent views, is called the lion's roar. Among the nine, the first seven are the path of securing oneself, and the latter two secure others. The second is the power of karma. The sūtra has seven clauses: 1. Knowing the karma of the three times. 2. Knowing the three kinds of karma of body, speech, and mind. 3. Knowing the four kinds of acceptance of phenomena: there are phenomena that are painful at present and pleasant in the future; phenomena that are pleasant at present and painful in the future; phenomena that are painful at present and painful in the future; phenomena that are pleasant at present and pleasant in the future, as extensively distinguished in the treatises. These are the four kinds of acceptance of phenomena. 4. Knowing the category of sentient beings as the agents who create karma. 5. Knowing sentient and non-sentient beings as the spheres in which karma is created. 6. Knowing the causes of karma. 7. Knowing the fruits of karma. The power of concentration has two [aspects]: First, clarifying that the Tathāgata is sovereign in concentration and manifests various transformations; second, knowing the presence or absence of concentrated minds in sentient beings, and teaching them to cultivate according to their capacity. Knowing the inferior, middling, and superior faculties of other sentient beings is called the power of faculties; knowing the inferior, middling, and superior aspirations of other sentient beings is called the power of aspirations; knowing that the natures of the three vehicles and the natures of the afflictions among other sentient beings are varied and diverse is called the power of natures; knowing the various gates of the pāramitās to instruct sentient beings, and knowing the diverse views of sentient beings and where each leads, is called [the power of knowing] the paths leading to all destinations; knowing eight kinds of events and six kinds of concurrent practices in past lifetimes is called the power of past lives. The eight kinds of events and six kinds of concurrent practices have been fully distinguished previously. As for the power of the divine eye, the Tathāgata's divine eye is pure and surpasses human sight, seeing the good and bad physical forms of sentient beings, and seeing the wholesome and unwholesome deeds of sentient beings in body, speech, and mind, such that when their bodies break up and their lives end, they are either born in good destinies or fall into evil destinies. As for the power of the destruction of the taints, the Tathāgata's own taints have all been completely severed and he possesses all virtues, and he also knows whether the taints of sentient beings are exhausted or not exhausted, instructing them according to what is appropriate. Such are the ten powers.