大乘起信論義疏 1.23

1.23

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.