[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) › 1.23 # 大乘起信論義疏 1.23 大乘起信論義疏 1.23 - **Language:** Classical Chinese ### [1.23](https://indike.org/pramana/in.bauddha.taisho.1843.1.23) 「立義分」下，自下第二明正釋分，此中有三：初立義分；中解釋分；後修行信心分。何故有此三分者？有二意：一者說法次第。欲說法者，先制義宗，故先立義。宗既定廣，分別示故，次第二解釋分也。說法之意，非但空說，如說修行得利益故。說法既周，故次第三修行信心分。二者說法所為，以三根故，故有三段：謂上中下。以上根故說立義分，為中根故說解釋分，為下根故說修行信心分。上中二人說法可爾，下根人中何不廣說？上中說理法時，即得悟解；下根之人不得悟解，顯示行法，令勸修行，爾乃得入。以行劣故，以行令入，故不廣說也。初中有三；一表章門；二正釋義；三以總結。次說立義分者，是表章門。立者制定義，義者有深所以，目之為義。大乘極理，豈是淺由，故深所以。「摩訶衍」者以下，正釋。此中有二：初立二章門，後釋二章門。摩訶言大，衍是言乘。此義如前廣釋。所言法者，自體名法，理不賴他，故言自體。 > From the "Section on Formulating the Meaning" onward, the second part explains the main exposition section. Here there are three: first, the Section on Formulating the Meaning; middle, the Section on Explanation; last, the Section on Cultivation and Faith. Why are there these three sections? There are two reasons: first, the sequence of expounding the Dharma. One who wishes to expound the Dharma first sets down the principle and thesis, hence first formulating the meaning. The thesis having been broadly determined, to distinguish and demonstrate it, next is the second: the Section on Explanation. The intention in expounding the Dharma is not merely empty preaching; because practicing as taught yields benefit, once the expounding of the Dharma is complete, next is the third: the Section on Cultivation and Faith. Second, according to those for whom the Dharma is expounded, due to the three faculties there are three segments: namely superior, middling, and inferior. For superior faculties, the Section on Formulating the Meaning is expounded; for middling faculties, the Section on Explanation is expounded; for inferior faculties, the Section on Cultivation and Faith is expounded. For superior and middling persons, expounding the Dharma in this way is acceptable, but why not expound it extensively for inferior persons? When the principle and Dharma are expounded to superior and middling persons, they immediately attain awakening and understanding; persons of inferior faculties do not attain awakening and understanding, so practices are shown to encourage their cultivation, and only then can they enter. Because their practice is inferior, they are made to enter through practice; hence it is not expounded extensively. In the first \[section\] there are three: first, presenting the chapter heading; second, directly explaining the meaning; third, a concluding summary. Next, stating the Section on Formulating the Meaning presents the chapter heading. "Formulating" means establishing the thesis; as for "meaning", having profound reasons is designated as "meaning". How could the ultimate principle of the Mahāyāna be of shallow origin? Hence it has profound reasons. From "Mahāyāna" onward is the direct explanation. Here there are two: first, formulating two chapter headings; later, explaining the two chapter headings. Mahā means "great" and yāna means "vehicle". This meaning was extensively explained previously. As for what is called "dharma": its intrinsic essence is called dharma; since the principle does not rely on anything else, it is called intrinsic essence. > — English (machine translation) (machine translation) - [Previous: 1.22](https://indike.org/pramana/in.bauddha.taisho.1843.1.22) - [Next: 1.24](https://indike.org/pramana/in.bauddha.taisho.1843.1.24) - [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.1.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1843.1.23](https://indike.org/pramana/in.bauddha.taisho.1843.1.23) · Pramāṇa