起信論疏 1.12

1.12

造論大意不出二種：上半明為下化眾生、下半顯為上弘佛道。所以眾生長沒生死之海、不趣涅槃之岸者，只由疑惑、邪執故也。故今下化眾生之要，令除疑惑而捨邪執。汎論疑惑，乃有多途，求大乘者所疑有二：一者疑法，障於發心；二者疑門，障於修行。言疑法者，謂作此疑：大乘法體為一、為多？如是其一則無異法，無異法故無諸眾生，菩薩為誰發弘誓願？若是多法則非一體，非一體故物我各別，如何得起同體大悲？由是疑惑，不能發心。言疑門者，如來所立教門眾多，為依何門初發修行？若共可依，不可頓入；若依一二，何遣、何就？由是疑故，不能起修行。故今為遣此二種疑，立一心法、開二種門。立一心法者，遣彼初疑，明大乘法唯有一心，一心之外更無別法；但有無明迷自一心，起諸波浪流轉六道，雖起六道之浪，不出一心之海。良由一心動作六道，故得發弘濟之願；六道不出一心，故能起同體大悲。如是遣疑，得發大心也。開二種門者，遣第二疑，明諸教門雖有眾多，初入修行不出二門：依真如門修止行、依生滅門而起觀行。止觀雙運，萬行斯備；入此二門，諸門皆達。如是遣疑，能起修行也。「捨邪執」者，有二邪執，所謂人執及與法執。捨此二義，下文當說。下化眾生竟在於前也。此下二句，上弘佛道，除彼二邊之疑，得起決定之信。信解大乘唯是一心，故言「起大乘正信」也。捨前二執分別，而得無分別智，生如來家，能紹佛位，故言「佛種不斷故」也。如論說云「佛法大海，信為能入，智慧能度。」故舉信智，明弘佛道，偈首言「為」、下結云「故」者，為明二意故，造此論也。歸敬述意竟。

The general intention for composing the treatise does not go beyond two kinds: the upper half clarifies that it is for transforming sentient beings below; the lower half reveals that it is for broadly propagating the Buddha's path above. The reason why sentient beings are long submerged in the ocean of saṃsāra and do not proceed to the shore of nirvāṇa is solely due to doubts and deviant attachments. Therefore, the essential point of now transforming sentient beings below is to cause them to eliminate doubts and abandon deviant attachments. In general discussion, doubts have many paths; for those who seek the Mahāyāna, there are two doubts: first is doubting the Dharma, which hinders the generating of the mind; second is doubting the gates, which hinders practice. As for doubting the Dharma, it means having this doubt: is the essence of the Mahāyāna Dharma one, or is it many? If it is one, then there are no different phenomena; because there are no different phenomena, there are no sentient beings—for whom then would a bodhisattva generate great vows? If it is many phenomena, then it is not a single essence; because it is not a single essence, self and other are distinct—how could one give rise to great compassion of the same essence? Due to these doubts, they cannot generate the mind. As for doubting the gates: the teaching-gates established by the Tathāgata are numerous; relying on which gate should one first initiate practice? If all can be relied upon together, they cannot be entered abruptly; if one relies on one or two, which should be discarded and which approached? Due to these doubts, they cannot initiate practice. Therefore, now in order to dispel these two kinds of doubt, the teaching of the One Mind is established and the two gates are opened. Establishing the teaching of the One Mind dispels the first doubt, clarifying that the Mahāyāna Dharma is solely the One Mind, and outside the One Mind there is no other phenomenon; there is only avidyā that deludes one's own One Mind, giving rise to waves that circulate through the six destinies; although the waves of the six destinies arise, they do not leave the ocean of the One Mind. Precisely because the One Mind moves to form the six destinies, one can generate the vow for universal salvation; because the six destinies do not leave the One Mind, one can give rise to great compassion of the same essence. Dispelling doubts in this way, one can generate the great mind. Opening the two gates dispels the second doubt, clarifying that although the teaching-gates are numerous, initial entry into practice does not go beyond two gates: relying on the gate of tathatā to cultivate the practice of śamatha, and relying on the gate of arising and ceasing to give rise to the practice of vipaśyanā. When śamatha and vipaśyanā are dually exercised, the myriad practices are fully prepared; entering these two gates, all gates are penetrated. Dispelling doubts in this way, one is able to initiate practice. As for "abandoning deviant attachments," there are two deviant attachments: the attachment to a person and the attachment to phenomena. The abandonment of these two meanings will be explained below. Transforming sentient beings below was concluded above. These next two lines broadly propagate the Buddha's path above: eliminating doubts concerning those two extremes, one can give rise to decisive faith. Faithfully understanding that the Mahāyāna is solely the One Mind, it therefore says "give rise to correct faith in the Mahāyāna." Abandoning the conceptual discriminations of the previous two attachments, one attains non-discriminative wisdom, is born into the Tathāgata's family, and can succeed to the Buddha's station; hence it says "so that the lineage of the Buddha will not be severed." As a treatise says: "The ocean of the Buddha's Dharma: faith is that which can enter it, and wisdom is that which can cross it." Therefore, adducing faith and wisdom clarifies the broad propagation of the Buddha's path. The verse says "for the sake of" at the beginning, and concludes with "for the reason of" below: in order to clarify these two intentions, he composed this treatise. The reverence and taking refuge, and the setting forth of the intention, are concluded.