大乘百法明門論開宗義記 1.3

1.3

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.