[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) › 2.44 # 大乘起信論義疏 2.44 大乘起信論義疏 2.44 - **Language:** Classical Chinese ### [2.44](https://indike.org/pramana/in.bauddha.taisho.1843.2.44) 次辨隨文，此中有二：一者、明治邪執不同；二者、「復次究竟離」以下，明其遣著。前治邪非有而猶存治相，故次第二遣治相也。就初中有三：一者、總立道理；二者、「是我見有二」以下，舉數列章門；三者、「人我見」者以下，釋章門。「對治邪執者」，是題名也。「一切邪執皆依我見」者，是正釋也。我見是其眾惑根本，是故數家之義我見非惑，以有我故得修聖道。「若離於我則無邪執」者，是返釋也。釋章門中有二：一者、釋人我章門；二者、釋法我章門。就初中有二：一者、略舉數；二者、「云何」以下，別釋。此五中前一執無，後三執有，若應具論，三種識中治邪執也，廣如上辨。然今此論就本為論但真識耳，真識之中舉要言故說此五耳。文顯可解。此五中各有二：一者、明邪執；二者、明對治解。「法我見者」以下，明第三法我見。此中有二：一者、執有；二者、執無。而文中但有執有，略無執無。此中有二：一者、明執；二者、明對治。自「復次究竟」下，第二明遣著。此中有二：一者、遣除治相；二者、「而有」以下，撥權顯實。就初中有三：一者、題名；二者、「當知」以下，遣情；三者、「是故」以下，遣相。「復次究竟離妄執者」，是題名也。但離邪執非是究竟，亦遣能治名究竟離也。何故雙遣？下顯其義。「當知染法淨法皆悉相待無有可說」者。若竅論理，皆不得染淨相；而就相辨，據妄而望亦得淨相。既無妄執，所對治淨法亦無可立。自下遣相，「是故一切法」者，是染淨一切法也，本來無相不可說也。自「而有言說」下，第二明其廢權，此中有三：一者、明撥權；二者、「其旨」以下，明其顯實；三者、「以念」以下，明其返釋。「而有言說」者，當知如來方便引道眾生，非正顯也。言「離念」者，名妄識念也。「歸於真如」者，是正顯也。「以念」以下，文可解。自下第三明趣道相，此中有三：一者、總表；二者、「略說」以下，列章門；三者、釋章門。「分別發趣道相者」，是題名也。道者所證之道，發趣者修行趣入也。「一切諸佛所證之道」者，釋道相也。「一切菩薩修行趣向義」者，釋發趣也。理行合釋。「略說」以下，初明舉數，後明列章門。言「成就發心」者，十信以上也。「解行發心」者，解行以上也。「證發心」者，初地以上也。「信成就發心」者，自下第三釋章門，釋三章門，故即分為三。就初中有二：一者、設問發趣；二者、「所謂」以下，正釋。「信成就發心者」，是題名也。「依何等人」者，就人以問。「修何等行」者，就行以辨。「得信成就堪能發心」者，結問信發心也。自下正答，此中有二：一者、就人以辨；二者、「復次信成就發」者以下，就行以釋。就初中有二：一者、明進入；二者、「若有眾生」以下，明退之人。此十信中進退位故，恒遭善緣遂入種性，若遇惡緣還退失也。有此二人故分為二。就初中有三：一者、表位；二者、「有熏習」下，明其起行；三者、「如是信心」以下，明其進入。「所謂不定聚眾生」者，十信是其進退不定聚也。自「有熏習」下，第二明其起行。此中有二：一者、明其信佛心；二者、「諸佛」以下，明其發心。「有熏習善根力」者，是六識熏習也。「信業果報」者，是報果也。「能起十善厭苦求涅槃，值佛供養修信心，逕一萬劫」者，信心成就也。自「諸佛菩薩」下，第二明其發心。「諸佛菩薩教令發心，或因大悲或因護法，能自發心。」自「如是信心」下，第二明其進入。「如是信心成就得發心者」，滿足萬劫也。「入正定聚」者，種性以上決定不退，故名正定聚。性種、習種與二佛中種子正因，故名「住如來種正因相應」也。自「若有眾生」下，第二明還退人。此中退者，位、行二退也；若論念退，種性亦有。自「復次信成就」下，第二就行以辨，此中有二：一者、明因分行；二者、「菩薩發是心故」以下，明果分行。就初中有二：一者、就心以辨；二者、「略說方便」以下，就行以辨，就初中有三：一者、總表舉數；二者、列名即釋；三者、問答重明。三種心者，即是三菩提心也。就第三中有二：一問、二答。中有二：一者、開喻；二者、「如是眾生」以下，明合喻。「大摩尼寶體性明淨」者，此喻真如體。「而有鑛穢之垢」者，是心為煩惱所染也。「方便」喻其緣修萬行。合中可解。自「略說方便」下，第二明行，此中有二：一者、立名，謂行根方便；二者、即釋，此有三：一者、明不住生死行；二者、「觀一切法」以下，明不住涅槃行；三者、「以隨」下，以行即理。就第二中有三：一者、立名；二者、「謂慚愧」下，即釋；三者、「隨順」下，以行即理。後第三第四中，亦同此三。自下第二「菩薩發是心」以下，二明果分行，此中有三：一者、明真證行；二者、「以見法身」以下，明應化行；三者、「如修多羅」下，引經證成。「菩薩發是心故則得少見法身」者，是證行體也。自下明應化，此中有三：一者、明依體起用；二者、「所謂」以下，明八相益；三者、「然是菩薩」以下，明未盡有漏之業。「未名法身」者，法身是其初地以上也。此業有二釋：一云、不繫業變易。大悲為緣此業為因，墮惡道中不期劫數，名為變易；二云、不繫業分段。雖受不限劫數報，猶名分段。有漏業因，四住為緣，所成之業，故名分段；以微細故，受不限報也。受苦有二釋：一云、此業微故，小痛小惱，無大受苦；二云、雖業而微墮三惡故，如處受之，微故不肯人者，如曲引經證。中有二：一者、明其權行；二者、「又是菩薩」下，明其實行。「如修多羅或說退者，非其實退」者，非業所墮。「未入正位」者，是不定聚也。就實行中有三：一者、明其「不畏墮二乘地」。二者、「若聞」以下，明其不畏苦難行也；三者、「以信知」下，明五行體。 > Next, to analyze \[the text\] following the words, here there are two \[parts\]: first, clarifying the different counteragents for wrong attachments; second, from "Furthermore, ultimate detachment" downward, clarifying the dispelling of attachments. The previous \[part\] countered wrong \[attachments\] by showing they do not exist while still retaining the mark of the counteragent; therefore, the second \[part\] dispels the mark of the counteragent. Within the first, there are three \[sections\]: first, generally establishing the principle; second, from "this view of a self is of two kinds" downward, adducing the number and laying out the chapter headings; third, from "The view of a personal self" downward, explaining the chapter headings. "Countering wrong attachments" is the heading. "All wrong attachments rely on the view of a self" is the direct explanation. The view of a self is the root of all delusions; therefore, according to the doctrine of the masters of the Sarvāstivāda, the view of a self is not delusion, because when there is a self, one can cultivate the noble path. "If one is detached from a self, there are no wrong attachments" is the reverse explanation. Within the explanation of the chapter headings, there are two \[parts\]: first, explaining the chapter heading on the personal self; second, explaining the chapter heading on the dharmic self. Within the first, there are two \[sections\]: first, briefly adducing the number; second, from "What are they?" downward, separately explaining them. Among these five, the first one attaches to non-existence, and the latter three attach to existence. If discussed comprehensively, it is countering wrong attachments within the three kinds of consciousness, as extensively analyzed above. But now, this treatise discusses it in terms of the fundamental, which is solely the true consciousness; because it states the essentials within the true consciousness, it only mentions these five. The text is clear and easily understood. Within each of these five, there are two \[parts\]: first, clarifying the wrong attachment; second, clarifying the understanding of its counteragent. From "The view of a dharmic self" downward clarifies the third, the view of a dharmic self. Here there are two \[kinds\]: first, attaching to existence; second, attaching to non-existence. But in the text, there is only attachment to existence, briefly omitting attachment to non-existence. Here there are two \[parts\]: first, clarifying the attachment; second, clarifying the counteragent. From "Furthermore, ultimate" downward is the second \[part\], clarifying the dispelling of attachments. Here there are two \[sections\]: first, dispelling the marks of the counteragents; second, from "Yet there being" downward, setting aside the provisional to reveal the real. Within the first, there are three \[subsections\]: first, the heading; second, from "One should know" downward, dispelling subjective views; third, from "Therefore" downward, dispelling marks. "Furthermore, the ultimate detachment from wrong attachments" is the heading. Simply detaching from wrong attachments is not yet ultimate; also dispelling the counteragents is called ultimate detachment. Why dispel both? The explanation below shows its meaning. As for "One should know that defiled phenomena and pure phenomena are entirely relative and have nothing that can be said": if one thoroughly examines the principle, neither defiled nor pure marks can be apprehended; but analyzing in terms of marks, viewing from delusion, pure marks can also be apprehended. Once wrong attachments do not exist, the pure phenomena that counter them also cannot be established. From here downward dispels marks: "Therefore, all phenomena" means all phenomena, both defiled and pure; originally they are without marks and cannot be spoken of. From "Yet there being spoken teachings" downward is the second \[section\], clarifying the setting aside of the provisional. Here there are three \[parts\]: first, clarifying the setting aside of the provisional; second, from "Its purport" downward, clarifying the revelation of the real; third, from "Because thoughts" downward, clarifying the reverse explanation. "Yet there being spoken teachings": one should know that this is the Tathāgata's upāya to guide sentient beings, not the direct revelation. Saying "detached from thought" refers to the thoughts of the deluded consciousness. "Returning to tathatā" is the direct revelation. From "Because thoughts" downward, the text is easily understood. From here downward is the third \[main section\], clarifying the marks of setting forth toward the path. Here there are three \[parts\]: first, general statement; second, from "Briefly stated" downward, laying out the chapter headings; third, explaining the chapter headings. "Distinguishing the marks of setting forth toward the path" is the heading. The "path" is the path that is realized; "setting forth" is cultivating practice to advance and enter. "The path realized by all buddhas" explains the mark of the path. "The meaning of all bodhisattvas cultivating practice to advance toward it" explains the setting forth. Principle and practice are explained together. From "Briefly stated" downward, first it adduces the number, and next it lays out the chapter headings. Saying "the aspiration of fulfilled faith" refers to the stage above the ten faiths. "The aspiration of understanding and practice" refers to the stage above understanding and practice. "The aspiration of realization" refers to the stage above the first bhūmi. "The aspiration of fulfilled faith": from here downward is the third \[part\], explaining the chapter headings; because it explains three chapter headings, it is divided into three. Within the first, there are two \[sections\]: first, raising questions about setting forth; second, from "namely" downward, the direct explanation. "The aspiration of fulfilled faith" is the heading. "Relying on what kind of person?" questions with respect to persons. "Cultivating what kind of practice?" analyzes with respect to practice. "Can one attain the fulfillment of faith and be capable of giving rise to the aspiration?" concludes the question regarding the aspiration through faith. From here downward is the direct answer. Here there are two \[parts\]: first, analyzing with respect to persons; second, from "Furthermore, regarding the aspiration of fulfilled faith" downward, explaining with respect to practice. Within the first, there are two \[sections\]: first, clarifying those who advance and enter; second, from "If there are sentient beings" downward, clarifying those who regress. Because this is the stage of advancing and regressing among the ten faiths, if one constantly encounters good conditions, one subsequently enters the gotra; if one meets evil conditions, one regresses and loses it. Because there are these two kinds of persons, it is divided into two. Within the first, there are three \[subsections\]: first, expressing the stage; second, from "having the perfuming" downward, clarifying the arising of practice; third, from "Such faith" downward, clarifying their advancing and entering. "Namely, sentient beings of indeterminate destiny": the ten faiths are precisely this indeterminate destiny of advancing and regressing. From "having the perfuming" downward is the second \[subsection\], clarifying the arising of practice. Here there are two \[parts\]: first, clarifying their mind of faith in the Buddha; second, from "the buddhas" downward, clarifying their giving rise to the aspiration. "Having the power of the perfuming of roots of goodness" is the perfuming by the six consciousnesses. "Faith in karmic retribution" refers to the fruit of retribution. "Capable of giving rise to the ten virtues, detesting suffering, seeking nirvāṇa, meeting buddhas and making offerings, and cultivating the mind of faith, passing through ten thousand kalpas" refers to the fulfillment of the mind of faith. From "the buddhas and bodhisattvas" downward is the second \[part\], clarifying their giving rise to the aspiration: "the buddhas and bodhisattvas cause them to give rise to the aspiration, or because of great compassion, or because of protecting the Dharma, they can give rise to the aspiration on their own." From "Such faith" downward is the second \[subsection\], clarifying their advancing and entering. "Such faith being fulfilled, attaining the aspiration" means fulfilling ten thousand kalpas. "Entering the stage of determinate destiny": from the gotra upward they definitely do not regress, hence it is called the determinate destiny. Nature-gotra and habit-gotra are the correct causes as seeds within the two Buddhas, hence it is said, "dwelling in the Tathāgata gotra, concordant with the correct cause." From "If there are sentient beings" downward is the second \[section\], clarifying those who turn back and regress. Regression here means the two regressions of stage and practice; if discussed in terms of regression of thought, it also exists in the gotra. From "Furthermore, the fulfillment of faith" downward is the second \[part\], analyzing with respect to practice. Here there are two \[sections\]: first, clarifying the practice pertaining to the cause; second, from "Because the bodhisattva gives rise to this mind" downward, clarifying the practice pertaining to the fruit. Within the first, there are two \[parts\]: first, analyzing with respect to the mind; second, from "Briefly speaking of upāya" downward, analyzing with respect to practice. Within the first, there are three \[subsections\]: first, generally stating and adducing the number; second, listing the names and immediately explaining them; third, reiterating and clarifying through question and answer. The three kinds of minds are precisely the three bodhicittas. Within the third, there are two: first a question, and second an answer. The answer has two \[parts\]: first, introducing the metaphor; second, from "So too are sentient beings" downward, clarifying the application of the metaphor. "The essence of a great mani jewel is bright and pure" is a metaphor for the essence of tathatā. "Yet it has the defilement of ore impurities" means the mind is defiled by afflictions. "Upāya" is a metaphor for the myriad practices cultivated through conditions. The application is easily understood. From "Briefly speaking of upāya" downward is the second \[part\], clarifying practice. Here there are two \[sections\]: first, establishing the name, namely the upāya of the root of practice; second, immediately explaining it. This has three \[points\]: first, clarifying the practice of not abiding in saṃsāra; second, from "contemplating that all phenomena" downward, clarifying the practice of not abiding in nirvāṇa; third, from "because of according" downward, uniting practice with principle. Within the second, there are three \[points\]: first, establishing the name; second, from "namely, feeling shame" downward, immediately explaining it; third, from "according with" downward, uniting practice with principle. The latter third and fourth also share these three \[points\]. From here downward, the second \[section\], from "Because the bodhisattva gives rise to this mind" downward, clarifies the practice pertaining to the fruit. Here there are three \[parts\]: first, clarifying the practice of true realization; second, from "because of seeing the dharmakāya" downward, clarifying the practice of responsive transformation; third, from "as a sūtra says" downward, quoting a sūtra to verify and establish it. "Because the bodhisattva gives rise to this mind, they attain a partial vision of the dharmakāya" is the essence of the practice of realization. From here downward clarifies responsive transformation. Here there are three \[parts\]: first, clarifying the arising of function based on the essence; second, from "namely" downward, clarifying the benefit of the eight marks; third, from "Yet this bodhisattva" downward, clarifying that contaminated karma has not yet been exhausted. "Not yet named dharmakāya": dharmakāya belongs to the first bhūmi and above. This karma has two explanations: one says it is unconditioned karma of transformation: taking great compassion as condition and this karma as cause, falling into evil destinies without a fixed limit of kalpas is called transformation; the other says it is unconditioned karma of fragmentary reincarnation: although receiving retribution of unfixed kalpas, it is still called fragmentary reincarnation. With contaminated karma as cause and the four encampments as conditions, it is karma that is accomplished, hence called fragmentary reincarnation; because it is subtle, one receives retribution of unfixed \[kalpas\]. Receiving suffering has two explanations: one says because this karma is subtle, there is slight pain and slight vexation, without great suffering; the other says although the karma is subtle, because of falling into the three evil destinies, one receives it according to the place; because it is subtle and not acknowledged by ordinary people, it draws on the sūtra to verify it. Within \[this citation\], there are two \[parts\]: first, clarifying their provisional practice; second, from "Moreover, this bodhisattva" downward, clarifying their real practice. "As a sūtra says that some regress, it is not a real regression": it is not that which is fallen into through karma. "Not having entered the correct stage" refers to the indeterminate destiny. Within real practice, there are three \[points\]: first, clarifying their "not fearing falling into the stage of the two vehicles"; second, from "if hearing" downward, clarifying their not fearing difficult practices; third, from "because of having faith and knowing" downward, clarifying the essence of the five practices. > — English (machine translation) (machine translation) - [Previous: 2.43](https://indike.org/pramana/in.bauddha.taisho.1843.2.43) - [Next: 2.45](https://indike.org/pramana/in.bauddha.taisho.1843.2.45) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1843.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1843~en-mt.2.44) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1843.2.44](https://indike.org/pramana/in.bauddha.taisho.1843.2.44) · Pramāṇa