大乘百法明門論開宗義記 1.3

1.3

開發論宗五門分別。一明所因。二顯所緣。三彰所宗。四辯所歸。五解所立。所因有二。一所依因。二所為因。所依因者復有五種。一依了教。謂依建立阿賴耶識。了教大乘而立論故。二依圓理。謂依三性顯說有空。處中理門而作論故。三依勝境。具依五法雙據二空。一切甄明而起論故。四依妙行。以本後智發深慈悲。弘法利生而興論故。五依大果。要成佛果具說圓宗。依佛滿智而為論故　所為因者亦有五門。一入大法。謂以略標廣散義宗。易入大乘離怯懈故。二起勝解。諸法無我遠離二邊。令其遍達離偏見故。三生圓照。具明真俗雙顯有空。令得中道起圓照故。四令進趣。具說染淨所斷證修。令正修行無錯謬故。五令成就。若分若滿或化或真。轉依皆成無缺減故。辯所因竟。

In developing the treatise's doctrine, there are five divisions. First, clarifying the cause. Second, revealing the condition. Third, demonstrating the doctrine. Fourth, debating that to which it returns. Fifth, explaining what is established. The causes are of two kinds: first, the relying cause; second, the purpose cause. The relying cause also has five kinds: 1. Relying on the definitive teaching: that is, composing the treatise by relying on the definitive Mahāyāna teaching that establishes the ālayavijñāna. 2. Relying on the consummate principle: that is, making the treatise by relying on the doctrinal approach of the middle, which explicitly explains existence and emptiness through the three natures. 3. Relying on the superior object: that is, generating the treatise by fully relying on the five dharmas and jointly resting on the two emptinesses, evaluating and elucidating everything. 4. Relying on marvelous practice: that is, raising the treatise by giving rise to deep kindness and compassion through fundamental and subsequent wisdoms, propagating the Dharma and benefiting sentient beings. 5. Relying on the great fruition: that is, formulating the treatise by needing to accomplish the Buddha-fruition and fully preaching the consummate doctrine, relying on the Buddha's complete wisdom. The purpose cause also has five divisions: 1. Entering the great Dharma: that is, using the concise to mark the extensive and scattered doctrinal principles, so that one easily enters the Mahāyāna, leaving behind cowardice and indolence. 2. Generating superior understanding: that dharmas are without self and far removed from the two extremes, causing one to comprehend them comprehensively, leaving behind biased views. 3. Producing consummate illumination: fully clarifying paramārtha and saṃvṛti and jointly displaying existence and emptiness, causing one to attain the middle way and produce consummate illumination. 4. Causing advancement: fully preaching defilement and purity, what is to be abandoned, realized, and cultivated, causing correct cultivation without error. 5. Causing accomplishment: whether partial or full, whether transformation or truth, āśrayaparāvṛtti is accomplished entirely without deficiency. Clarifying the cause is completed.