大乘起信論義疏 2.48

2.48

Next is the one section on transmitting and upholding in the final age. This has two parts: first, concluding the preceding above statements; second, from 'If there are sentient beings' below, explaining the exhortation to uphold [it]. Under the second [part], there are two sections: first, exhorting upholding in terms of beginning and end; second, from 'Supposing there were a person' below, adducing superiority to exhort study. Under the first [section], there are two parts: first, praising the treatise to exhort upholding; second, from 'If a person hears this' below, explaining that by reference to the final fruit, upholding this treatise is exhorted. Under the second [section], adducing superiority to exhort upholding, there are five parts: first, measuring by comparison to explain its superiority; second, from 'Next, if there is a person' below, praising the superiority to exhort upholding; third, from 'If there are sentient beings' below, adducing what is wrong to explain by contrast; fourth, from 'Because all Tathāgatas' below, taking persons as verification; fifth, from 'Therefore' below, concluding with contemplation and cultivation. The intention of measuring by comparison is: supposing there were a person who caused sentient beings filling the trichiliocosm to practice the ten good [actions], this only induces heavenly retribution and cannot attain the fruit of buddhahood; yet correctly contemplating this teaching, one directly attains the fruit of buddhahood and there is no other cause—hence it is called superior. Under the second [part], praising the superiority, there are two points: first, stating that the virtue is superior; second, from 'Why is this?' below, explaining why it is superior. Under the third [part], adducing what is wrong, there are three points: first, adducing the sin of non-faith; second, from 'Therefore' below, exhorting the generation of deferential faith; third, from 'Because they deeply harm themselves' below, explaining the intention of the exhortation: because there is great loss, one should have deferential faith. Under the fourth [part], taking persons as verification, there are two points: first, taking the Buddhas as verification: if lacking this faith one cannot attain buddhahood, one knows it is an essential teaching; second, from 'All bodhisattvas' below, taking causal practice as verification: all bodhisattvas practice this teaching, hence one knows it is an essential practice. Within this there are two points: first, general explanation; second, from 'One should know' below, specific explanation differentiating the three periods of time: in the past they have already relied on it, in the present age they now rely on it, in the future they will rely on it; if it is so essential, how could one permit non-faith? Therefore, the fifth concludes by exhorting cultivation. The explanation of the main tenets of the treatise is completed.