止觀輔行傳弘決 1.92

1.92

「已分別」下，次約諸經明發心相。前明四諦，四諦是理，一切發心莫不依理，故引十種以理居初。隨事既多不可具引，且引此十以為事端。先列、次釋。列中應知經論多少不同，如《十住婆沙》但有七種發心，初云三種：一諸佛令發、二護法故發、三大悲故發。又有四種：一為菩薩教故發、二見菩薩行行故發、三見放光而發、四見佛相而發。諸佛教令，與今文聞法義同；護法，與今文見法滅義同；大悲，與今文見受苦義同；見行行、放光、相好，全與今文名同。餘文猶闕。《無量壽觀》、《報恩》等經亦有多發，望今亦闕，不能具記。《優婆塞戒》有十種發：一不樂近外道法故發、二內善因緣故、三觀生死過、四見聞惡故、五自訶煩惱、六覩五神通、七欲知世間、八聞佛妙事、九謂愍念故、十愛眾生故。望今亦闕，比之可見。《華嚴》第六明初住菩薩發心不同，或見佛相好、或覩佛神變、或聞佛說法、或聽佛教誡、或見眾生受苦、或聞廣說法發菩提心求一切智。初住與今雖高下異，後必由初、以初例後，故今十意與彼略同。問：此中十文有何次第？答：推理滿故次得相好，得相好故能起神變。既以身輪現變，次以口輪開導。身口兩益但是正報，正報必須依報國土。既有能被依正身口，必有所化徒眾不同。眾必稟教修行正法，正法將墜時逢像末。法漸澆訛眾生起過，起過為因必感眾苦。次第雖爾，發者隨對各生四解。

From "having distinguished" onward, next is clarifying the characteristics of arousing the aspiration [for awakening] according to various sūtras. Previously, the four noble truths were explained; the four noble truths are the principle, and all arousals of aspiration are based on the principle, so among the ten kinds cited, the principle is placed first. Since conditional phenomena are so numerous that they cannot be cited exhaustively, these ten are temporarily cited as representative cases. First they are listed, and next explained. Regarding the listing, one should know that sūtras and treatises differ in number: for instance, the Daśabhūmika-vibhāṣā has only seven kinds of arousing the aspiration. First it mentions three kinds: first, arousing it because the Buddhas cause one to arouse it; second, arousing it for the sake of protecting the Dharma; third, arousing it out of great compassion. It also has four kinds: first, arousing it on account of bodhisattvas' teaching; second, arousing it upon seeing the practice of bodhisattva conduct; third, arousing it upon seeing the emission of light; fourth, arousing it upon seeing the marks of a Buddha. The Buddhas' teaching corresponds in meaning to "hearing the Dharma" in the present text; protecting the Dharma corresponds in meaning to "seeing the destruction of the Dharma" in the present text; great compassion corresponds in meaning to "seeing [beings] undergo suffering" in the present text; and seeing the practice of conduct, the emission of light, and the marks and characteristics are entirely identical in name to the present text. Other texts are still incomplete. Sūtras such as the Contemplation of the Buddha of Immeasurable Life and the Repaying Kindness also have many [kinds of] arousal, yet compared to the present text they are also incomplete, and cannot be recorded in full. The Upāsaka-śīla-sūtra has ten kinds of arousal: first, arousing it due to having no pleasure in approaching the teachings of non-Buddhists; second, due to inner good causes and conditions; third, contemplating the faults of birth-and-death; fourth, due to seeing and hearing evil; fifth, scolding one's own afflictions; sixth, witnessing the five supernormal knowledges; seventh, desiring to understand the world; eighth, hearing of the wondrous matters of the Buddhas; ninth, out of compassionate thought; tenth, out of loving sentient beings. Compared to the present text, this is also incomplete, as can be seen by comparison. Fascicle six of the Avataṃsaka explains differences in the arousal of aspiration by bodhisattvas of the first dwelling: either seeing the marks and characteristics of a Buddha, or witnessing a Buddha's spiritual transformations, or hearing a Buddha preach the Dharma, or listening to a Buddha's admonitions and instructions, or seeing sentient beings undergo suffering, or hearing the extensive preaching of the Dharma, they arouse the mind of bodhi and seek all-knowledge. Although the first dwelling and the present [case] differ in level, the latter necessarily depends on the initial, and the initial exemplifies the latter; hence the ten meanings here are broadly similar to those. Question: What is the sequence among these ten passages? Answer: Because the principle is investigated to completion, next one attains the marks and characteristics; because one attains the marks and characteristics, one is able to give rise to spiritual transformations. Having manifested transformations with the bodily wheel, next one guides with the oral wheel. The two benefits of body and mouth are merely direct recompense; direct recompense necessarily requires dependent recompense—the land. Since there are the direct and dependent [recompenses] of body and mouth that are able to influence [others], there must be different disciples who are transformed. The assembly necessarily receives the teaching and practices the correct Dharma; when the correct Dharma is on the verge of falling, it encounters the semblance and final [ages]. As the Dharma gradually becomes degenerate and corrupt, sentient beings give rise to faults; giving rise to faults acts as the cause that inevitably incurs many sufferings. Although the sequence is thus, those who arouse [the aspiration] each generate four understandings according to what they encounter.