[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) › [大乘起信論義疏](https://indike.org/pramana/in.bauddha.taisho.1843) › 1.18 # 大乘起信論義疏 1.18 大乘起信論義疏 1.18 - **Language:** Classical Chinese ### [1.18](https://indike.org/pramana/in.bauddha.taisho.1843.1.18) 自下第二表其造意。此中有二：一者正表其意；二者「問修多羅中」以下難，解者料簡分別。就初中有二：一者問、二者答。言「有何因緣而造此論」者，問其造意。自下正答。此中有三：一者略表舉；二者「云何為八」以下別釋；三者「有如是等」下結釋也。就別釋中有二：一者總表其意；二者從第三以下出所為人。就初言「令眾生離苦」者，所以眾生常在三途恒受苦者，由迷理故也。既是非不知，故造作惡行，常在三途，如人自宅無有出期，甚為可愍。是以菩薩造作斯論，顯真極理，令示是非離苦處也。言「得究竟樂」者，所以眾生不得樂者，不知善行是應行故。是故菩薩說諸善行，令知眾生修行趣入，得涅槃樂。何故非得人天樂者？非究竟故、悉無常故，是不令得也。言「非求世間名利敬」者，有二意：一者就菩薩說，我為眾生離苦得樂者，我非求名利、避他譏謙；二者所為眾生，我所說法，非令得求世間恭敬，唯令求心證無上菩提，故說此法。次明所顯之法。言「為欲解釋如來根本義」者，出所說理，非不了也。下顯其意，「令諸眾生解不謬」故。或執邪為正、或執妄為真、或執不了以為了義，皆是謬故。自下第二出所為人，此中有三：一者有善根人；二者示方便消息業者，無善根人；三者示「修止觀」以下，明凡夫二乘，就初中一厚信、次一薄信。言「善根成就眾生」者，此種性以上分得賢首證信位故。何以知者？佛性四句中，為善根人故。言「善根微少眾生」者，是十信人也，以玄信故。自下第二無善根人，言「示方便」者，依此論中悔過禮佛等也。言「消惡業」者，此是業障。言「善護心」者，是報障也。言「遠離癡慢出邪網」者，是煩惱障。癡慢是其五鈍使也；邪網是五利使也。此等三障皆滅除也。小乘法中但伏煩惱，不能除二；大乘法中皆斷三障。自下第三益凡夫二乘。此中有二：一者總釋凡二乘；二者別釋。言「修止觀」者，止是定也，觀是慧也。「對治凡夫二乘心過故」者，凡夫有著有之過，二乘有著無之過。為凡著有，故令修定；為二乘人，故令修慧。自下第二別釋，此中初一就凡，後一就二乘。言「專念方便」者，是其定也。言「生佛前不退信」者，得益不虛。如生淨土，常見佛面、恒聞妙法，信心增強不退失也。自下次明二乘，言「示利益」者，是慧益也。慧益不虛故勸修也。 > Next, the second part presents the intention behind composing \[the treatise\]. Here there are two: first, directly presenting the intention; second, from "Question: In the sūtras..." onward, addressing objections, wherein the commentator distinguishes and analyzes. Within the first there are two: first, a question; second, an answer. As for "For what reason is this treatise composed?": this asks about the intention behind its composition. Next is the direct answer. Here there are three: first, a brief presentation; second, from "What are the eight?" onward, a specific explanation; third, from "For such reasons..." downward, a concluding explanation. Within the specific explanation there are two: first, a general presentation of the intention; second, from the third \[reason\] downward, identifying the persons for whom it was composed. Within the first, as for "to cause sentient beings to be freed from suffering": the reason sentient beings are constantly in the three bad destinies and perpetually experience suffering is due to delusion regarding the principle. Since they do not know what is right and wrong, they perform evil actions and are constantly in the three bad destinies, like a person in their own home with no time of departure—which is deeply pitiable. Therefore, the Bodhisattva composed this treatise to reveal the true ultimate principle and show them right and wrong, the place of liberation from suffering. As for "to attain ultimate bliss": the reason sentient beings do not attain bliss is because they do not know that good practices are what ought to be practiced. Therefore, the Bodhisattva expounds various good practices to lead sentient beings to know how to practice, enter in, and attain the bliss of nirvāṇa. Why is it not attaining the bliss of humans and devas? Because it is not ultimate and is entirely impermanent; thus he does not lead them to attain that. As for "not seeking worldly fame, profit, or respect": this has two meanings. First, spoken from the perspective of the Bodhisattva: "My bringing sentient beings to be freed from suffering and attain bliss is not to seek fame or profit, nor to avoid others' censure or slight." Second, regarding the sentient beings for whom it is made: "The Dharma I expound is not to lead them to seek worldly respect, but solely to lead their minds to seek the realization of unexcelled bodhi; therefore I expound this Dharma." Next, clarifying the dharma that is revealed. As for "wishing to explain the fundamental meaning of the Tathāgata": this identifies the principle expounded as not being inexplicit. Below, its intention is revealed: "so that all sentient beings may understand without error." Whether clinging to the heterodox as orthodox, clinging to the delusive as real, or clinging to the provisional as definitive meaning—all these are errors. Next, the second part identifies the persons for whom it is made. Here there are three: first, persons who possess good roots; second, those who are shown the skillful means to dispel karmic \[hindrances\], who are persons without good roots; third, from "showing the cultivation of cessation and insight" onward, clarifying ordinary beings and the two vehicles. Within the first, one has deep faith and the next has slight faith. As for "sentient beings whose good roots are perfected": from the \[bodhisattva\] lineage upward, they partially attain the stage of the sage's realization of faith. How is this known? Because in the four propositions on Buddha-nature, it is for persons of good roots. As for "sentient beings whose good roots are slight": these are people of the ten faiths, because of their subtle faith. Next, the second \[category\] is persons without good roots. As for "showing skillful means": this refers to repenting of faults, paying homage to the Buddhas, and so forth according to this treatise. As for "dispelling evil karma": this is the karmic hindrance. As for "well guarding the mind": this is the retribution hindrance. As for "keeping far away from folly and arrogance to escape the snare of heterodoxy": this is the defilement hindrance. Folly and arrogance are the five dull fetters; the snare of heterodoxy is the five sharp fetters. All these three hindrances are eradicated. In the Hīnayāna Dharma, defilements are merely suppressed and the other two cannot be eliminated; in the Mahāyāna Dharma, all three hindrances are severed. Next, the third \[category\] benefits ordinary beings and the two vehicles. Here there are two: first, a general explanation of ordinary beings and the two vehicles; second, a specific explanation. As for "cultivating cessation and insight": cessation is samādhi; insight is wisdom. As for "to counteract the mental faults of ordinary beings and the two vehicles": ordinary beings have the fault of clinging to existence, while the two vehicles have the fault of clinging to non-existence. Because ordinary beings cling to existence, he leads them to cultivate samādhi; for the people of the two vehicles, he leads them to cultivate wisdom. Next, the second is a specific explanation. Here the first is with respect to ordinary beings, and the latter is with respect to the two vehicles. As for "the skillful means of single-minded mindfulness": this is samādhi. As for "being born before the Buddha and not regressing in faith": the benefit attained is not vain. Just as being born in a pure land, where one constantly sees the Buddha's face and perpetually hears the wondrous Dharma, one's mind of faith grows stronger and is not lost to regression. Next, clarifying the two vehicles: as for "showing benefits": these are the benefits of wisdom. Because the benefits of wisdom are not vain, he encourages cultivation. > — English (machine translation) (machine translation) - [Previous: 1.17](https://indike.org/pramana/in.bauddha.taisho.1843.1.17) - [Next: 1.19](https://indike.org/pramana/in.bauddha.taisho.1843.1.19) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1843.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1843~en-mt.1.18) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1843.1.18](https://indike.org/pramana/in.bauddha.taisho.1843.1.18) · Pramāṇa