起信論疏 1.13

1.13

此下第二正立論體。在文有三：一者總標許說、二者舉數開章、三者依章別解，文處可見。初中言「有法」者，謂一心法。若人能解此法，必起廣大信根，故言「能起大乘信根」。信根之相，如題名說。信根既立即入佛道，入佛道已得無窮寶。如是大利，依論而得，是故應說。總標許說竟在於前。「說有五分」以下，第二舉數開章。有五分者，是舉章數。「云何」以下，列其章名：「因緣分」者，非無所以而造論端，智者所為，先應須知故。「立義分」者，因緣既陳，宜立正義，若不略立，不知宗要故。「解釋分」者，立宗既略，次應廣辯，若不開釋，義理難解故。「修行信心分」者，依釋起信，必應進修，有解無行，不合論意故。「勸修利益分」者，雖示修行信心法門，薄善根者不肯造修，故舉利益勸必應修，故言勸修利益分也。此下第三依章別解，即為五分。初中有二：先牒章名、次顯因緣。顯因緣中，有二問答：一者直顯、二者遣疑。初問可見。答中有三：總標、別釋、後還總結。第二別解八因緣中，初一是總相因、後七是別相因。初言總相，有其二義：一者凡諸菩薩有所為作，每為眾生離苦得樂，非獨在此造論因緣，故曰總相；二者此因雖望立義分文作緣，然彼立義分總為解釋分等作本，此因亦通為彼作緣，依是義故亦解總相。言「離一切苦」者，分段、變易一切苦也。「究竟樂」者，無上菩提大涅槃樂也。「非求世間」者，不望後世人天富樂也。「名利恭敬」者，不求現在虛偽之事也。此下七種是其別因，唯為此論而作因故、望下七處作別緣故。第二因者，解釋分內有三段中，為二段而作因緣，謂顯示正義、對治邪執。顯示正義之中說云「依一心法有二種門，是二種門皆各總攝一切諸法。」當知即是如來所說一切法門之根本義。以是一心二門之內，無一法義而所不攝故，故言「為欲解釋如來根本之義」也。彼第二段對治邪執者，即令眾生捨離人法二種謬執，故言「為令眾生正解不謬故」也。第三因者，為解釋分內第三段文而作因緣，彼文分別發趣道相，令利根者決定發心、進趣大道，堪任住於不退位故，故言「為令善根乃至不退信故」。第四因者，為下修行信心分初四種信心及四修行之文而作因緣，故言「為令修習信心故」也。第五因者，為下第四修行末云「復次若人雖修信心，以從先世來，多有重惡業障」以下說除障法五行許文而作因緣，故言「為示方便消惡業障，乃至出邪網故」。第六因者，為彼「云何修行止觀以下，乃至止觀不具則無能入菩提之道」三紙許文而作因緣，故言「修習止觀乃至心過故」。第七因者，為彼修行信心分末云「復次眾生初學是法」以下勸生淨土八行許文而作因緣，故言「為示專念方便生於佛前」等也。第八因者，為彼第五勸修利益分文而作因緣，故言「為示利益勸修行故」。次言「有如是等因緣，所以造論」者，第三總結也。直顯因緣竟在於前。此下遣疑，有問有答。問中言「經中具有此法」者，謂依前八因所說之法，如立義分所立法義，乃至勸修分中所示利益。如是等諸法，經中具說，皆為眾生離苦得樂。而今更造此論，重說彼法者，豈非為求名利等耶？以之故言「何須重說」，是舉疑情而作問也。答中有三：略答、廣釋、第三略結答。答中言「脩多羅中雖有此法」者，與彼問辭也。「根行不等，受解緣別」者，奪其疑情也。經論所說雖無別法，而受解者根行不同，或有依經不須論者、或有依論不須經者，故為彼人必須造論。答意如是。次則廣顯，於中有二：先明佛在世時，說聽俱勝；後顯如來滅後，根緣參差。初中言「如來在世，眾生利根」者，明聽人勝；「能說之人，色心業勝」者，顯說者勝；「圓音一演」者，成說者勝；「異類等解」者，成聽人勝；「則不須論」者，結俱勝義。此言圓音，即是一音。一音圓音，其義云何？昔來諸師說者不同，有師說云：「諸佛唯是第一義身，永絕萬像、無形無聲、直隨機現、無量色聲，猶如空谷無聲，隨呼發響。」然則，就佛言之，無音是一；約機論之，眾音非一。何意說言一音、圓音者？良由一時一會異類等解，隨其根性各得一音，不聞餘聲；不亂不錯，顯是音奇特，故名一音。音遍十方，隨機熟處，無所不聞，故名圓音。非謂如空遍滿，無別韻曲，如經言「隨其類音普告眾生」，斯之謂也。或有說者：就佛言之，實有色聲，其音圓滿，無所不遍，都無宮商之異，何有平上之殊？無異曲故名為一音，無不遍故說為圓音。但由是圓音作增上緣，隨根差別現眾多聲，猶如滿月唯一圓形，隨器差別而現多影。當知此中道理亦爾。如經言「佛以一音演說法，眾生隨類各得解故。」或有說者：如來實有眾多音聲，一切眾生所有言音，莫非如來法輪聲攝。但此佛音無障無礙，一即一切、一切即一。一切即一，故名一音；一即一切，故名圓音。如《華嚴經》言「一切眾生語言法，一言演說盡無餘，悉欲解了淨密音，菩薩因是初發心」故。又此佛音不可思議，不但一音言即一切音，亦於諸法無不等遍。今且略舉六雙，顯其等遍之相：一者等於一切眾生及一切法、二者等於十方諸剎及三世諸劫、三者等於一切應身如來及一切化身諸佛、四者等於一切法界及虛空界、五者等於無礙相入界及無量出生界、六者等於一切行界及寂靜涅槃界。此義如《華嚴經》三種無礙中說。隨一一聲等此六雙，而其音韻恒不雜亂。若音於此六雙有所不遍，則音非圓；若由等遍失其音曲，則圓非音。然今不壞曲而等遍，不動遍而差韻，由是道理，方成圓音。此非心識思量所測，以是法身自在義故。一音之義略說如是，且止餘論，還釋本文。此下第二明佛滅後根行參差，於中別出四種根性；初二依經而得解者、後二依論方取解者。初中言「能以自力廣聞而取解者」者，依廣經聞得解佛意，而不須論，故言自力也。第二中言「亦以自力少聞而多解者」者，未必廣聞諸經文言而能深解諸經意致，亦不須論，故言自力。第三中言「無自心力」者，直依佛經則不能解，故言無力。因於《智度》、《瑜伽》等論，方解佛經所說意趣，故言「因於廣論得解者。」第四中言「復以廣論文多為煩」者，雖是利根而不忍繁，此人唯依文約義豐之論，深解佛經所說之旨，故言「心樂總持少文而攝多義能取解」者。此四中，前三非今所為，今所為者在第四人也。如是以下，第三結答。言「如是」者，通舉前四種人。此論以下，別對第四之人結明必應須造論意。今此論者，文唯一卷，其普攝一切經意，故言「總攝如來廣大深法無邊義故。」彼第四品樂總持類，要依此論乃得悟道，以之故言「應說此論」也。

From here down is the second part: correctly establishing the substance of the treatise. In the text there are three parts: first, generally stating the commitment to speak; second, giving the number to introduce the chapters; third, explaining each section in detail according to the chapters, as can be seen in the text. In the first part, stating 'there is a teaching' refers to the teaching of the One Mind. If someone can understand this teaching, they will certainly give rise to a vast root of faith; hence it says 'capable of giving rise to the Mahāyāna root of faith.' The characteristics of the root of faith are as stated in the title. Once the root of faith is established, one immediately enters the Buddha-path; having entered the Buddha-path, one obtains inexhaustible treasures. Such great benefit is obtained through the treatise; therefore it should be spoken. Generally stating the commitment to speak has been completed above.

From 'it is spoken having five sections' onward is the second part: giving the number to introduce the chapters. 'Having five sections' gives the number of chapters. From 'what are they' onward, it lists the names of the chapters: The 'Reasons and Conditions Section' means that beginning the composition of a treatise is not without cause; what a wise person undertakes must first be known. The 'Establishing the Meaning Section' means that once the reasons and conditions have been set forth, the correct meaning should be established; if it were not briefly established, the essential doctrine would not be known. The 'Explanation Section' means that since establishing the essential doctrine was brief, it should next be extensively discriminated; if it were not expounded and explained, the principles and meaning would be difficult to understand. The 'Practicing Faith Section' means that having aroused faith based on the explanation, one must advance in practice; having understanding without practice does not accord with the intent of the treatise. The 'Exhortation to Practice and Its Benefits Section' means that although the dharma-gate of practicing faith has been shown, those with shallow roots of goodness are unwilling to engage in practice; hence benefits are raised to exhort that one must certainly practice; thus it is called the 'Exhortation to Practice and Its Benefits Section.'

From here down is the third part: explaining each section in detail according to the chapters, which makes five sections. In the first part there are two: first, citing the chapter name; next, revealing the reasons and conditions. In revealing the reasons and conditions, there are two questions and answers: first, directly revealing them; second, dispelling doubts. The first question can be seen [in the text]. In the answer there are three parts: generally stating, explaining in detail, and finally concluding in summary.

In the second part, explaining the eight reasons and conditions in detail, the first is the general condition, and the latter seven are particular conditions. Stating that the first is the general has two senses: first, whenever bodhisattvas undertake anything, it is always to cause sentient beings to leave suffering and attain bliss, not solely for the condition of composing this treatise; hence it is called general; second, although this condition acts as a condition looking forward to the text of the Establishing the Meaning Section, yet that Establishing the Meaning Section generally acts as the basis for the Explanation Section and the rest, so this condition also generally acts as a condition for them; relying on this meaning it is also explained as general. 'To leave all suffering' refers to all the suffering of fragmentary [samsāra] and transformation [samsāra]. 'Ultimate bliss' refers to the bliss of unexcelled bodhi and great nirvāṇa. 'Not seeking the worldly' means not expecting future worldly wealth and happiness among humans and gods. 'Fame, gain, and respect' means not seeking present illusory matters.

From here down, the seven kinds are the particular causes, because they act as causes solely for this treatise, and because they act as particular conditions looking forward to the seven places below. The second cause acts as the reason and condition for two of the three passages within the Explanation Section: namely, demonstrating the correct meaning and countering erroneous attachments. In demonstrating the correct meaning, it says: 'Relying on the teaching of the One Mind, there are two gates; these two gates each universally subsume all phenomena.' One should know that this is the fundamental meaning of all dharma-gates spoken by the Tathāgata. Because within this One Mind and two gates, there is not a single dharma or meaning that is not subsumed; hence it says: 'Desiring to explain the Tathāgata's fundamental meaning.' The second passage, countering erroneous attachments, causes sentient beings to abandon the two kinds of erroneous attachments to self and dharmas; hence it says: 'In order that sentient beings may have correct understanding without error.'

The third cause acts as the reason and condition for the third passage within the Explanation Section, which distinguishes the aspects of setting out on the path, causing those of sharp faculties to resolve with certainty to arouse the mind, advance toward the great path, and be capable of abiding in the stage of non-retrogression; hence it says: 'In order that [those with] roots of goodness […] to the faith of non-retrogression.'

The fourth cause acts as the reason and condition for the text below at the beginning of the Practicing Faith Section on the four kinds of faith and the four practices; hence it says: 'In order that they may cultivate faith.'

The fifth cause acts as the reason and condition for the text below of about five lines at the end of the fourth practice that says 'Furthermore, if someone, although cultivating faith, has many heavy and evil karmic hindrances from prior lives' onward, which teaches the method for eliminating hindrances; hence it says: 'In order to show upāya to eliminate evil karmic hindrances […] to escape the net of delusion.'

The sixth cause acts as the reason and condition for the text of about three pages from 'How to practice śamatha and vipaśyanā' onward down to 'if śamatha and vipaśyanā are not complete, one cannot enter the path of bodhi'; hence it says: 'Cultivating śamatha and vipaśyanā […] faults of the mind.'

The seventh cause acts as the reason and condition for the text of about eight lines at the end of the Practicing Faith Section that says 'Furthermore, when sentient beings first study this teaching' onward, which exhorts rebirth in the Pure Land; hence it says: 'In order to show the upāya of single-minded mindfulness to be born before the Buddha,' and so forth.

The eighth cause acts as the reason and condition for the text of the fifth Exhortation to Practice and Its Benefits Section; hence it says: 'In order to show the benefits and exhort to practice.'

Next, stating 'there are such reasons and conditions, therefore the treatise is composed' is the third part: concluding in summary. Directly revealing the reasons and conditions has been completed above.

From here down is dispelling doubts, which has a question and an answer. In the question, stating 'the sūtras already contain this teaching' refers to the teachings spoken according to the preceding eight causes, such as the dharma-meaning established in the Establishing the Meaning Section, down to the benefits shown in the Exhortation to Practice Section. All such teachings are fully spoken in the sūtras, all to cause sentient beings to leave suffering and attain bliss. Yet now composing this treatise again to repeat those teachings—is this not done for the sake of seeking fame and gain? Therefore it says: 'Why is it necessary to speak it again?' This raises the doubtful thought to pose the question.

In the answer there are three parts: a brief answer, an extensive explanation, and third, a brief concluding answer. In the answer, stating 'although this teaching exists in the sūtras' grants the questioner's premise. 'Faculties and practices are not equal, and the conditions for receiving understanding are distinct' refutes their doubt. Although what is spoken in sūtras and treatises contains no separate teaching, the faculties and practices of those who receive understanding differ: some rely on sūtras and do not need treatises, while others rely on treatises and do not need sūtras; therefore, for those persons, one must compose the treatise. Such is the intent of the answer.

Next it reveals it extensively, in which there are two parts: first, explaining that when the Buddha was in the world, both speaking and hearing were superior; later, revealing that after the Tathāgata's parinirvāṇa, faculties and conditions became uneven. In the first part, stating 'when the Tathāgata was in the world, sentient beings had sharp faculties' explains the superiority of the listeners; 'the one capable of speaking had superior physical, mental, and karmic activities' reveals the superiority of the speaker; 'with a single delivery of the perfect voice' establishes the superiority of the speaker; 'different kinds equally understood' establishes the superiority of the listeners; 'then treatises were not needed' concludes the meaning of mutual superiority.

Here, the 'perfect voice' is just the 'single voice.' What is the meaning of the single voice and the perfect voice? Teachers in the past have spoken differently. Some masters said: 'The Buddhas are solely the body of ultimate reality, forever severed from the myriad forms, without shape and without sound; they directly manifest immeasurable forms and sounds in accordance with faculties, just as an empty valley has no sound, yet produces an echo according to a call.' If so, then speaking in terms of the Buddha, no voice is single; discussing in terms of the faculties, the multitude of voices is not single. Why is it called the single voice and the perfect voice? Because at one time and in one assembly, different kinds equally understood: each according to their capacity received one voice, not hearing other sounds; without confusion or error, demonstrating that this voice is extraordinary, hence it is called the single voice. The voice pervades the ten directions, and wherever faculties have matured, there is nothing not heard; hence it is called the perfect voice. It does not mean that like empty space it pervades everywhere without distinct melodies, as the sūtra says: 'Broadly announcing to sentient beings according to their types of voices'—this is what it means.

Or some say: In terms of the Buddha, there truly are form and sound; his voice is complete and perfect, with nowhere it does not pervade; it has none of the distinctions of musical tones, so how could it have level and deflected tones? Because it has no different melodies, it is called the single voice; because there is nowhere it does not pervade, it is called the perfect voice. Simply with this perfect voice acting as the sovereign condition, multiple sounds manifest in accordance with differences in faculties, just as the full moon has only a single round shape, yet manifests many reflections according to differences in vessels. One should know that the principle here is also like this. As the sūtra says: 'The Buddha expounds the Dharma with a single voice, and sentient beings each attain understanding according to their kind.'

Or some say: The Tathāgata truly has multiple voices; of all the speech and sounds of all sentient beings, none is not subsumed within the sound of the Tathāgata's wheel of Dharma. But this Buddha-voice is unhindered and unobstructed: the one is the all, and the all is the one. The all is the one, hence it is called the single voice; the one is the all, hence it is called the perfect voice. As the Avataṃsaka Sūtra says: 'The linguistic dharmas of all sentient beings / Are expounded completely and without remainder in a single word; / All desiring to understand the pure, secret sound, / The bodhisattva because of this first resolves the mind.'

Furthermore, this Buddha-voice is inconceivable: not only is a single spoken voice identical to all voices, it also equally pervades all phenomena. Now we briefly cite six pairs to reveal the characteristics of its equal pervasion: first, equal to all sentient beings and all dharmas; second, equal to the lands of the ten directions and the kalpas of the three times; third, equal to all nirmāṇakāya Tathāgatas and all transformation Buddhas; fourth, equal to all dharmadhātus and the realm of empty space; fifth, equal to the realm of unhindered mutual interpenetration and the realm of immeasurable arising; sixth, equal to the realm of all practices and the quiescent nirvāṇa-realm. This meaning is as spoken in the three kinds of unhinderedness in the Avataṃsaka Sūtra. In accordance with every single sound, it equals these six pairs, yet its tones and melodies are eternally unconfused. If the voice failed to pervade any of these six pairs, the voice would not be perfect; if due to equal pervasion it lost its melody, then perfection would not be a voice. Yet now, without destroying melody it equally pervades, and without altering pervasion it differentiates tunes; through this principle, it truly forms the perfect voice. This cannot be measured by the thinking of mind-consciousness, because it is the sovereign meaning of the dharmakāya. The meaning of the single voice has been briefly stated like this; let us set aside other discussions and return to explaining the root text.

From here down is the second part, explaining that after the Buddha's passing, faculties and practices were uneven; within this, it distinguishes four kinds of faculties: the first two attain understanding relying on sūtras; the latter two only grasp understanding relying on treatises. In the first, stating 'those who can grasp understanding by listening broadly through their own power' means that relying on hearing broad sūtras they understand the Buddha's intent and do not need treatises; hence it says 'their own power.' In the second, stating 'also those who by their own power understand much from hearing little' means that without necessarily hearing the words of various sūtras broadly, they can deeply understand the import of the sūtras, and also do not need treatises; hence it says 'their own power.' In the third, stating 'without their own mental power' means that directly relying on the Buddha's sūtras they cannot understand; hence it says 'without power.' Only through treatises like the Mahāprajñāpāramitopadeśa and the Yogācārabhūmi do they understand the purport spoken in the Buddha's sūtras; hence it says 'those who attain understanding through broad treatises.' In the fourth, stating 'moreover, taking the voluminous text of broad treatises to be cumbersome' means that although they have sharp faculties, they cannot bear prolixity; these persons only rely on treatises whose text is concise and meaning rich to deeply understand the purport spoken in the Buddha's sūtras; hence it says 'whose minds delight in dhāraṇī, grasping understanding through concise text that subsumes many meanings.' Among these four, the first three are not what is intended here; what is intended here lies with the fourth kind of person.

From 'in this way' onward is the third part, the concluding answer. Stating 'in this way' refers generally to the previous four kinds of persons. From 'this treatise' onward, it specifically addresses the fourth person to conclude and clarify the intent that composing the treatise is certainly necessary. Now this treatise consists of only one fascicle, yet it universally subsumes the meaning of all sūtras; hence it says 'because it completely subsumes the boundless meanings of the vast and profound Dharma of the Tathāgata.' That fourth class who delights in dhāraṇī must rely on this treatise to realize the path; for this reason it says 'this treatise should be spoken.'