[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [釋摩訶衍論](https://indike.org/pramana/in.bauddha.taisho.1668) › 8.9 # 釋摩訶衍論 8.9 釋摩訶衍論 8.9 - **Language:** Classical Chinese ### [8.9](https://indike.org/pramana/in.bauddha.taisho.1668.8.9) 論曰：就此文中即有三門。云何為三？一者直問信心品類門、二者直問修行品類門、三者略答顯示信心門，是名為三。言直問信心品類門者，所謂總問信心量故。如本何等信心故。言直問修行品類門者，所謂總問修行量故。如本云何修行故。就第三門中即有三門。云何為三？一者總答門、二者總問門、三者廣答門。言總答門者，所謂總答其所說故。如本略說信心有四種故。言總問門者，所謂總問其所說故。如本云何為四故。就第三門中故有四種門。云何為四？一者信本令心平等門、二者信佛欣有功德門、三者信法精進修行門、四者信僧令心無諍門，是名為四。言信本令心平等門者，所謂樂信為自根本真如理法，由無明力種種差別，一切諸心皆悉會一令平等故。如本一者信根本所謂樂念真如法故故。言信佛欣有功德門者，所謂樂信無上大覺如來世尊，欣求所有無量無邊一切功德故。如本二者信佛有無量功德常念親近供養恭敬發起善根願求一切智故故。言信法精進修行門者，所謂樂信三世諸佛，為自恩父、為自恩母、為自恩師，不能改壞、不能生滅，虛空金剛不動軌則，有不可思議中不可思議殊勝利益，常恒轉轉於一切時於一切處修行一切助道品故。如本三者信法有大利益，常念修行諸波羅蜜故故。言信僧令心無諍門者，所謂樂信一切無量菩薩僧眾以兩勝行為自內德，若遠若近，隨自聞時、隨自見時、隨自思時往詣僧所，至心聽受種種深法、種種深經、種種深論、種種深理、種種妙事不斷絕故。如本四者信僧能正修行自利利他，常樂親近諸菩薩眾求學，如實行故故。 > The commentary states: Within this text there are precisely three gates. What are the three? First is the gate of directly asking about the types of faith; second is the gate of directly asking about the types of practice; third is the gate of briefly answering to reveal faith. These are called the three. The "gate of directly asking about the types of faith" refers to asking in general about the scope of faith, as the root \[text\] says: "What kind of faith is it?" The "gate of directly asking about the types of practice" refers to asking in general about the scope of practice, as the root \[text\] says: "How does one cultivate practice?" Within the third gate, there are precisely three gates. What are the three? First is the gate of general answer; second is the gate of general questioning; third is the gate of detailed answer. The "gate of general answer" refers to generally answering what was spoken of, as the root \[text\] says: "Briefly speaking, there are four kinds of faith." The "gate of general questioning" refers to generally asking about what was spoken of, as the root \[text\] says: "What are the four?" Within the third gate, there are four kinds of gates. What are the four? First is the gate of believing in the fundamental to make the mind equal; second is the gate of believing in the Buddha and rejoicing in the possession of merits; third is the gate of believing in the Dharma and vigorously cultivating practice; fourth is the gate of believing in the Saṅgha to render the mind without dispute. These are called the four. The "gate of believing in the fundamental to make the mind equal" refers to joyfully believing that the principle and dharma of tathatā is one's own fundamental, and that though there are various distinctions due to the power of avidyā, all minds are brought into unity and made equal. As the root \[text\] says: "First is believing in the fundamental, namely because one delights in being mindful of the dharma of tathatā." The "gate of believing in the Buddha and rejoicing in the possession of merits" refers to joyfully believing in the unexcelled, greatly awakened Tathāgata, the World-Honoured One, and rejoicing in seeking all of his immeasurable and boundless merits. As the root \[text\] says: "Second is believing that the Buddha possesses immeasurable merits, constantly being mindful of drawing near to, making offerings to, and revering \[him\], generating wholesome roots, and vowing to seek all-knowledge." The "gate of believing in the Dharma and vigorously cultivating practice" refers to joyfully believing that the Buddhas of the three times are one's own compassionate father, one's own compassionate mother, and one's own compassionate teacher; that \[the Dharma is\] unalterable, indestructible, beyond arising and ceasing, an immovable standard like space and vajra, possessing supreme benefits that are inconceivable among the inconceivable, constantly and ever-increasingly cultivating all aids to the path at all times and in all places. As the root \[text\] says: "Third is believing that the Dharma has great benefits, constantly being mindful of cultivating the various pāramitās." The "gate of believing in the Saṅgha to render the mind without dispute" refers to joyfully believing that all the immeasurable assemblies of bodhisattva-saṅgha take the two superior practices as their own inner virtue; whether far or near, whenever one hears, sees, or contemplates them, one goes to the place of the Saṅgha and wholeheartedly listens to and receives various profound teachings, various profound sūtras, various profound treatises, various profound principles, and various wonderful matters without interruption. As the root \[text\] says: "Fourth is believing that the Saṅgha can correctly practice to benefit oneself and benefit others, constantly delighting in drawing near to the assembly of bodhisattvas to seek instruction and practice in accordance with reality." > — English (machine translation) (machine translation) - [Previous: 8.8](https://indike.org/pramana/in.bauddha.taisho.1668.8.8) - [Next: 8.10](https://indike.org/pramana/in.bauddha.taisho.1668.8.10) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1668.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1668~en-mt.8.9) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1668.8.9](https://indike.org/pramana/in.bauddha.taisho.1668.8.9) · Pramāṇa