大乘起信論義疏 1.18

1.18

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.