[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) › 2.47 # 大乘起信論義疏 2.47 大乘起信論義疏 2.47 - **Language:** Classical Chinese ### [2.47](https://indike.org/pramana/in.bauddha.taisho.1843.2.47) 「已說解釋分，次說修行信心」也。自下第三明依理起行，亦可為下根故，說此修行信心分。此中有四：一者、就人以辨；二者、「何等」以下，設問發起。三者、「略說」以下，正釋信行；四者、「復次眾生初學」以下，明修是法恒生淨土。「是中依未入正定眾生」者，就不定位也。第二故設問中有二：一者、問信；二者、問行。就第三釋中有二：一者、釋信心；二者、釋修行。「有五門」以下，明行。就信心中有二：初、明舉數；二者、列名。即釋三寶與理，故有四也。所信之境無出此四，故說四也。就第二行中有三：一者、舉數略辨；二者、列章門；三者、廣釋。「修行有五門能成信」者，於六度中定慧合故，故有五也。就廣釋中，釋五章門，故復即五。釋施門中有二：一者、題名；二者、「若見」以下，正釋。就第二中有三：一者、明財施；二者、「若見厄」下，明無畏施；三者、「若有眾生」下，明法施。釋戒門中，初題名、次辨正釋。就正釋中有二：一者、明行戒；二者、「不得輕於」下，明止戒。就初中有二：一者、明十善行戒；二者、「若出家」者以下，明威儀戒。就第二正戒中有二：一者、明性重戒；二者、「當護」以下，明威儀戒。就忍門中有二：一者、明無報心忍；二者、「亦當忍」下，忍世八風。就進門中有二：一者、就自明進；二者、「復次若人」以下，就他以勸。就初中有三：一者、明無怠精進；二者「當念」以下，據昔以勸；三者、「是故」以下，結勸。就第二就他勸中有三：一、明難障眾生以為勸緣；二者、「應當」以下，明勸修因行；三者、「迴向菩提」以下，明勸修迴向。就止觀中有三：一者、略明止觀；二者、「若修止」下，別廣止觀；三者、「若修觀者對治」以下，明止觀相資。就初中有二：一者、別釋；二者、「云何隨順」以下，雙釋。奢摩多者，變言名定。毘婆舍那者，變言名慧。就第二廣中有三：一者、總明其修觀定；二者、「復次精勤」以下，明修定得益；三者、「復次若人唯修」以下，別明修觀。以就初中有三：一者、明修方法；二者、「或有眾生」下，顯定難相；三者、「應知外道」以下，辨邪正相。就初中有二：一者、明能修之方；二者、「復次依是三昧」以下，明其所修三昧之相。就初中有二：一者、明正修人；二者、「唯除疑」以下，明不得修人。就初中有三：一者、明前方便；二者、「是正念者」以下，明得定相；三者、「深伏」以下，明定伏惑，但釋初段名耳。前方便者，一切境界隨取皆除，境相既亡隨心亦除，故文言以心除心。《地論》之中，亦同此說。言「真如三昧」者，謂理定也。小乘之中但止心流，住在一境，名為得定。大乘之中解其妄理，理中住心，名為得定，故經中云「諸佛菩薩常在住定，遊法性也。」就「復次依是三昧」以下，第二明所修相。此中有三：一者、明其定中體；二者、「當知」以下，明其諸定中體本；三者、「若人修行」以下，舉益勸修。「復次依是三昧則知法界一相」者，定功用也。解理無二，故名一相。下顯其相，謂諸佛身與眾生身，平等無二也。就「或有眾生」第二定難中有三：一者、明身業亂；二者、「或現天像」以下，明口業亂；三者、「或復令人」以下，明意業亂。就初中有二：一者、正明身亂；二者、「當念」以下，明對治解。就第二口業亂中有四：一者、顯能說人；二者、「若說陀羅尼」下，明所說法；三者、「或令人知」以下，明神通亂；四者、「皆是」以下，明其當知非真之相。就第三意業亂中有二：一者、明其亂相；二者、「以是義故」以下，明應觀察。自「應知外道」下，第三明邪正定。此中有三：一者、明邪正定相；二者、「真如三昧者」以下，明真正定；三者、「若諸凡夫」以下，勸人修定。所言「見」者，謂五見也。言「愛」者，謂五鈍也。言「我慢」者，謂八慢也。自「復次精勤」下，第二明修定益。此中有二：一者、總表；二者、「云何」以下，別釋。十止種利益，文顯可解。自「復次若人後修於止」下，第二別明修觀。此中有二：一者、結前生後；二者、「修習觀者」正明修觀。就第二中有二：一者、就五門觀明修觀慧；二者、「若餘一切」以下，就二諦門以辨觀慧。就第一中有二：一者、正明修觀；二者、「如是當念」以下，明發願化廣。此二猶是既自悟解亦令他解。就初中有四：一者、明無常觀；二者、「是以」以下，明其苦觀；三者、「應」以下，空無我令觀；四者、「應觀世間」以下，明不淨觀。就無常觀中有二：一者、明分段無常；二者、「一切心行」以下，明變易無常。就令觀中，據三世以辨。言「如夢」者，滅無滅相。言「電光」者，住無住相。言「如雲」者，起無起相。就第二發願化度中有三：一者、「如是當念」以下，念所化境；二者、「作此思惟」以下，正明發願；三者、「以起如是」以下，明化度行。就第二二諦中有二：一者、「若餘」以下，總明；二者、「所謂」以下，別釋。就第二中有二：一者、明俗諦觀；二者、「雖念因緣」以下，明真諦觀。自「若修觀者對治」下，第三明止觀相資。若定過多則是沈沒，若慧偏多則是浮昇，定慧平等爾乃調柔故。復次辨定慧相資，此中有三：一者、別明止觀相對；二者、「以此義故」以下，明相助成；三者、「若止觀」下，明不具有損。對治之行，有正傍義。定能正治凡夫著有，散亂之心，兼餘二乘怯弱異見；慧能正治二乘無悲，兼除凡夫不修善癡。自下第四明修止恒生淨土，此中有二：一者、明其佛力攝護令生；二者、「如修多羅」下，引經證成。正釋分竟。 > "The section explaining \[the teachings\] has already been stated; next the practice of faith will be stated." From this point onward is the third \[major division\], clarifying the eliciting of practice based on principle; it may also be said that this section on the practice of faith is spoken for the sake of those of lower capacities. Within this there are four parts: first, distinguishing according to persons; second, from "What..." onward, posing questions to initiate \[the discussion\]; third, from "Briefly stated..." onward, correctly explaining the practice of faith; fourth, from "Furthermore, when sentient beings first learn..." onward, clarifying that practicing this teaching constantly results in birth in the Pure Land. In "Among these, based on sentient beings who have not entered the determinate assembly," this refers to the indeterminate stage. In the second part, posing questions, there are two: first, inquiring about faith; second, inquiring about practice. In the third part, the explanation, there are two: first, explaining faith; second, explaining practice. From "there are five gates" onward clarifies practice. Within faith there are two: first, stating the number; second, listing the names. This explains the Three Jewels and the principle, and thus there are four. The objects believed in do not exceed these four, so four are stated. Within the second part, practice, there are three: first, stating the number and briefly distinguishing them; second, listing the chapter sections; third, explaining them broadly. In "Practice has five gates that can accomplish faith," because concentration and wisdom are combined among the six perfections, there are five. In the broad explanation, it explains the five chapter sections, and therefore there are again five. In explaining the gate of giving, there are two: first, stating the name; second, from "If one sees..." onward, the correct explanation. In the second, there are three: first, clarifying the giving of wealth; second, from "If one sees hardship..." onward, clarifying the giving of fearlessness; third, from "If there are sentient beings..." onward, clarifying the giving of Dharma. In explaining the gate of morality, first the name is stated, and next the correct explanation is set forth. In the correct explanation, there are two: first, clarifying active precepts; second, from "One must not disparage..." onward, clarifying prohibitive precepts. Within the first, there are two: first, clarifying the active precepts of the ten virtues; second, from "If one has left household life..." onward, clarifying the precepts of deportment. Within the second, true precepts, there are two: first, clarifying the grave natural infractions; second, from "One should protect..." onward, clarifying the precepts of deportment. In the gate of patience, there are two: first, clarifying patience without a vengeful mind; second, from "One should also endure..." onward, enduring the eight worldly winds. In the gate of vigor, there are two: first, clarifying vigor with regard to oneself; second, from "Furthermore, if a person..." onward, exhorting with regard to others. In the first, there are three: first, clarifying non-slothful vigor; second, from "One should be mindful..." onward, exhorting based on the past; third, from "Therefore..." onward, concluding the exhortation. In the second, exhorting with regard to others, there are three: first, clarifying difficult obstacles of sentient beings as conditions for exhortation; second, from "One should..." onward, clarifying the exhortation to cultivate causal practice; third, from "Transferring merit to awakening..." onward, clarifying the exhortation to cultivate transference of merit. In \[the gate of\] calm and insight, there are three: first, briefly clarifying calm and insight; second, from "If one cultivates calm..." onward, separately and broadly clarifying calm and insight; third, from "If the practitioner of insight counteracts..." onward, clarifying the mutual assistance of calm and insight. In the first, there are two: first, separate explanations; second, from "How does one comply..." onward, a combined explanation. \*Śamatha\*, translated into other terms, is called concentration (dhyāna/samādhi). \*Vipaśyanā\*, translated into other terms, is called wisdom. In the second, broad \[clarification\], there are three: first, generally clarifying the cultivation of insight and concentration; second, from "Furthermore, diligently..." onward, clarifying the benefits obtained from cultivating concentration; third, from "Furthermore, if a person only cultivates..." onward, separately clarifying the cultivation of insight. In the first, there are three: first, clarifying the method of cultivation; second, from "Or there are sentient beings..." onward, revealing the marks of difficulties in concentration; third, from "One should know that non-Buddhists..." onward, distinguishing the marks of the heterodox and orthodox. In the first, there are two: first, clarifying the method by which one cultivates; second, from "Furthermore, relying on this samādhi..." onward, clarifying the characteristics of the samādhi cultivated. In the first, there are two: first, clarifying those who cultivate correctly; second, from "Except for doubts..." onward, clarifying those who cannot cultivate. In the first, there are three: first, clarifying the preliminary expedients; second, from "This right mindfulness..." onward, clarifying the characteristics of attaining concentration; third, from "Deeply subduing..." onward, clarifying how concentration subdues afflictions, which merely explains the names of the initial section. Regarding the preliminary expedients, whatever objects are grasped are entirely eliminated; once the objective marks are gone, the matching mind is also eliminated; hence the text says 'eliminating mind by means of mind.' In the \*Daśabhūmivyākhyāna\*, the same is also stated. The words "tathatā samādhi" refer to concentration on principle. In the Hīnayāna, merely stopping the flow of the mind and abiding in a single object is called attaining concentration. In the Mahāyāna, understanding the principle behind delusions and causing the mind to abide in principle is called attaining concentration; hence the sūtra says, "The Buddhas and bodhisattvas are constantly dwelling in concentration, roaming in the dharmatā." In "Furthermore, relying on this samādhi..." onward, the second part clarifies the characteristics of what is cultivated. Here there are three: first, clarifying the essence within concentration; second, from "One should know..." onward, clarifying the fundamental source of all essences of concentration; third, from "If a person cultivates..." onward, adducing the benefits to exhort cultivation. In "Furthermore, relying on this samādhi, one knows the single characteristic of the dharmadhātu," this is the function of concentration. Understanding that principle is non-dual, it is called a single characteristic. Below, its characteristic is revealed: namely, the bodies of the Buddhas and the bodies of sentient beings are equal and non-dual. In the second part on difficulties in concentration, from "Or there are sentient beings..." onward, there are three: first, clarifying disturbance of physical action; second, from "Or manifesting divine forms..." onward, clarifying disturbance of verbal action; third, from "Or causing people..." onward, clarifying disturbance of mental action. In the first, there are two: first, correctly clarifying physical disturbance; second, from "One should be mindful..." onward, clarifying the counteractive understanding. In the second, verbal disturbance, there are four: first, revealing the person who can preach; second, from "If preaching dhāraṇīs..." onward, clarifying the dharma preached; third, from "Or causing a person to know..." onward, clarifying disturbance of supernormal powers; fourth, from "These are all..." onward, clarifying the characteristic that one must know them to be untrue. In the third, mental disturbance, there are two: first, clarifying the characteristics of disturbance; second, from "Because of this meaning..." onward, clarifying that one should contemplate. From "One should know that non-Buddhists..." onward, the third part clarifies heterodox and orthodox concentrations. Here there are three: first, clarifying the characteristics of heterodox and orthodox concentrations; second, from "tathatā samādhi..." onward, clarifying true and correct concentration; third, from "If ordinary beings..." onward, exhorting people to cultivate concentration. What is called "views" refers to the five views. What is called "attachment" refers to the five dull \[afflictions\]. What is called "conceit" refers to the eight conceits. From "Furthermore, diligently..." onward, the second part clarifies the benefits of cultivating concentration. Here there are two: first, general presentation; second, from "What is..." onward, separate explanation. The ten kinds of benefits of calm are clear in the text and can be understood. From "Furthermore, if a person subsequently cultivates calm..." onward, the second part separately clarifies the cultivation of insight. Here there are two: first, concluding the preceding and introducing what follows; second, "Cultivating insight..." correctly clarifies cultivating insight. In the second, there are two: first, clarifying the wisdom of cultivating insight with reference to the five gates of contemplation; second, from "If all other..." onward, distinguishing the wisdom of contemplation with reference to the gate of the two truths. In the first, there are two: first, correctly clarifying the cultivation of insight; second, from "Thus one should be mindful..." onward, clarifying making vows to broadly transform \[others\]. These two still mean both awakening oneself and causing others to awaken. In the first, there are four: first, clarifying the contemplation of impermanence; second, from "Therefore..." onward, clarifying the contemplation of suffering; third, from "One should..." onward, causing one to contemplate emptiness and selflessness; fourth, from "One should contemplate that worldly..." onward, clarifying the contemplation of impurity. Within the contemplation of impermanence there are two: first, clarifying the impermanence of portion-and-segmentation; second, from "All mental activities..." onward, clarifying the impermanence of alteration-and-transmutation. In causing one to contemplate, it is distinguished with reference to the three periods of time. The words "like a dream" mean that ceasing lacks the characteristic of ceasing. The words "lightning flash" mean that abiding lacks the characteristic of abiding. The words "like a cloud" mean that arising lacks the characteristic of arising. In the second part, making vows to liberate and transform, there are three: first, from "Thus one should be mindful..." onward, being mindful of the realm to be transformed; second, from "Making this reflection..." onward, correctly clarifying making vows; third, from "By giving rise to such..." onward, clarifying the practice of liberating and transforming. In the second part on the two truths, there are two: first, from "If other..." onward, clarifying generally; second, from "Namely..." onward, explaining separately. In the second, there are two: first, clarifying the contemplation of conventional truth; second, from "Although mindful of causes and conditions..." onward, clarifying the contemplation of ultimate truth. From "If the practitioner of insight counteracts..." onward, the third part clarifies the mutual assistance of calm and insight. If concentration is excessive, one sinks down; if wisdom is lopsidedly excessive, one floats upward; when concentration and wisdom are equal, only then is one balanced and supple. Therefore, the mutual assistance of concentration and wisdom is next distinguished; here there are three: first, separately clarifying the pairing of calm and insight; second, from "Because of this meaning..." onward, clarifying their mutual support; third, from "If calm and insight..." onward, clarifying that lacking them entails detriment. In counteractive practice, there are primary and secondary senses. Concentration can primarily counteract the ordinary being's clinging to existence and scattered mind, while secondarily eliminating the two vehicles' timidity and divergent views; wisdom can primarily counteract the lack of compassion in the two vehicles, while secondarily dispelling ordinary beings' delusion of not cultivating good. From this point onward, the fourth part clarifies that cultivating calm constantly results in birth in the Pure Land. Here there are two: first, clarifying that the Buddha's power gathers and protects, causing birth; second, from "As a sūtra states..." onward, quoting scripture to corroborate. The section of correct explanation is concluded. > — English (machine translation) (machine translation) - [Previous: 2.46](https://indike.org/pramana/in.bauddha.taisho.1843.2.46) - [Next: 2.48](https://indike.org/pramana/in.bauddha.taisho.1843.2.48) - [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.2.47) — English, machine translation ## Linked texts (1) - [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846.3.394) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1843.2.47](https://indike.org/pramana/in.bauddha.taisho.1843.2.47) · Pramāṇa