起信論疏 2.6.6

2.6.6

二者兼治二乘怯弱之見，見有五陰怖畏苦故。 若修觀者，亦離二過：一者正除二乘狹劣之心，普觀眾生起大悲故； 二者兼治凡夫懈怠之意，不觀無常懈怠發趣故。 「以是義故」以下，第三總結俱行。 一則順理無偏必須俱行、二即並對二障必應雙遣，以是二義「不相捨離」，故言「共相助成」等也。 止觀二行既必相成，如鳥兩翼、似車二輪，二輪不具，即無運載之能； 一翼若闕，何有翔空之勢？ 故言「止觀不具，則無能入菩提之道」也。 修行信心分中有三：一者舉人略標大意，二者就法廣辨行相，此之二段竟在於前。 「復次，眾生」以下，第三示修行者不退方便，於中有二：先明初學者畏退墮，後示不退轉之方便。 此中有三：一者明佛有勝方便，二者別出脩多羅說。 「若觀」以下，第三釋經所說意趣。 若觀法身「畢竟得生」者，欲明十解以上菩薩，得少分見真如法身，是故能得畢竟往生。 如上信成就發心中言「以得少分見法身故」，此約相似見也。 又復初地已上菩薩，證見彼佛真如法身，以之故言畢竟得生。 如《楞伽經》歎龍樹菩薩云「證得歡喜地，往生安樂國。 」故此中論意約上輩人明畢竟生，非謂未見法身不得往生也。 「住正定」者，通論有三：一者見道以上方名正定，約無漏道為正定故。 二者十解以上名為正定，住不退位為正定故。 三者九品往生皆名正定，依勝緣力得不退故。 於中委悉，如《無量壽》料簡中說。 勸修分中在文有六：一者總結前說、二者「若有眾生」以下，舉益勸修、三者「假使有人」以下，信受福勝、四者「其有眾生」以下，毀謗罪重、五者「當知」以下，引證、六者「是故」以下，結勸。 第二文中即有二意：「先正勸修究竟」以下，示其勝利。 此中二句：初示所得果勝、後明能修人勝。 第三段中有二：先明一食之頃正思福勝、後顯一日一夜修行功德無邊。 第四段中有四：先明毀謗罪重； 「是故」以下，第二試勸； 「以深」以下，第三釋罪重意； 「一切如來」以下，第四轉釋斷三寶種之意，餘之文可見。

second, concurrently remedying the timid and weak views of the two vehicles, because they see the five aggregates and dread suffering. If one cultivates vipaśyanā, one also leaves behind two kinds of faults: first, directly eliminating the narrow and inferior mind of the two vehicles, because one contemplates all sentient beings universally and gives rise to great compassion; second, concurrently remedying the laxity of ordinary people, because [previously] they did not contemplate impermanence and were lax in their resolve. From 'For this reason...' onward is the third part, the summary conclusion on joint cultivation. First, in according with principle without one-sidedness, they must be practiced together; second, in simultaneously counteracting the two hindrances, both must be dispelled together. Because of these two meanings, they 'do not abandon one another,' hence it says that 'they mutually assist and accomplish each other,' and so forth. Since the two practices of śamatha and vipaśyanā must necessarily accomplish each other, like the two wings of a bird or the two wheels of a cart—if the two wheels are incomplete, there is no ability to convey [anything]; if one wing is lacking, how could there be the power to soar in the sky? Therefore it says: 'If śamatha and vipaśyanā are incomplete, there is no way to enter the path to bodhi.' In the section on Cultivating Faith, there are three parts: first, adducing persons to briefly indicate the general intention; second, addressing dharmas to distinguish the aspects of practice at length; these two sections concluded above. From 'Furthermore, sentient beings...' onward is the third part, showing the practitioner the upāya of non-retrogression, in which there are two parts: first, explaining that beginners fear retrogression and falling; next, showing the upāya of non-retrogression. In this there are three parts: first, explaining that the Buddha has superior upāyas; second, specifically citing the sūtra's teaching. From 'If one contemplates...' onward is the third part, explaining the meaning intended by what the sūtra says. Regarding 'one will definitely attain rebirth' if one contemplates the dharmakāya: this intends to clarify that bodhisattvas above the ten understandings obtain a partial vision of the tathatā-dharmakāya, and for that reason can attain definitive rebirth. As said above in the section on Arousing the Mind through the Accomplishment of Faith, 'because of obtaining a partial vision of the dharmakāya,' this refers to an approximate vision. Furthermore, bodhisattvas from the first bhūmi upward realize and see that Buddha's tathatā-dharmakāya, and for that reason it says they will definitely attain rebirth. As the Laṅkāvatāra-sūtra praises Bodhisattva Nāgārjuna, saying: 'Attaining realization of the Pramuditā bhūmi, he is reborn in the Land of Peace and Bliss.' Therefore, the intention of the treatise here is to explain definitive rebirth in terms of superior persons, not to say that those who have not seen the dharmakāya cannot attain rebirth. As for 'abiding in the stage of right determination,' discussing it generally, there are three: first, only from the path of seeing upward is it called right determination, because the undefiled path is taken as right determination. Second, from the ten understandings upward it is called right determination, because abiding in the stage of non-retrogression is taken as right determination. Third, all nine grades of rebirth are called right determination, because they attain non-retrogression relying on the power of superior conditions. The details therein are as expounded in the Discernment of the Amitāyus [Sūtra]. In the section on Exhortation to Cultivation, the text has six parts: first, a general summary of the preceding teaching; second, from 'If there are sentient beings...' onward, adducing the benefits to exhort cultivation; third, from 'Suppose there is a person...' onward, the superior merit of faithfully accepting it; fourth, from 'If there are sentient beings...' onward, the severe fault of slander; fifth, from 'One should know...' onward, citing evidence; sixth, from 'Therefore...' onward, the concluding exhortation. In the second passage there are two meanings: first, directly exhorting cultivation; from 'ultimately...' onward, showing its superior benefits. Here there are two clauses: first, showing that the attained fruit is superior; next, clarifying that the person capable of cultivating is superior. In the third section there are two parts: first, explaining that correct reflection for the duration of a single meal yields superior merit; next, revealing that the merit of cultivating for a single day and night is boundless. In the fourth section there are four parts: first, explaining the severe fault of slander; from 'Therefore...' onward, second, a cautionary exhortation; from 'Because of deep...' onward, third, explaining the meaning of the severe fault; from 'All Tathāgatas...' onward, fourth, further explaining the meaning of severing the lineage of the Three Jewels. The rest of the text is self-evident.