起信論疏 1.12

1.12

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.