[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846) › 1.27 # 大乘起信論義記 1.27 大乘起信論義記 1.27 - **Language:** Classical Chinese ### [1.27](https://indike.org/pramana/in.bauddha.taisho.1846.1.27) 第六所詮宗趣者，先總後別。總中以一心法義為宗，信行得果為趣，即具境、行、果三也。此中境有二種：一、法，二、義。如下文辨。行亦二種：一、行體，謂四種信心。二、行用，謂五門修行，亦如下顯。果亦二種：一、分果，謂令得入位。二、滿果，謂成如來。並如下辨。宗之與趣何別老？謂當部所崇曰宗，宗之所歸曰趣。二、別顯宗趣，略有五重：一、教義相對，以教說為宗，用義意為趣，如下文令捨言取意等。二、理事相對，舉事為宗，顯理為趣，如下文「從生滅門入真如門」等。三、境行相對，以真俗境為宗，觀心行為趣。四、證信相對，以成信不退為宗，登地入證為趣。五、因果相對，以因為宗，剋果為趣。此五亦是從前起後，漸次相由。准釋可知。 > Sixth, regarding the doctrinal tenet and objective of what is explained, first in general and then in detail: In general, it takes the doctrine and meaning of the One Mind as its tenet, and taking faith and practice to attain the fruit as its objective; thus it encompasses the three: object, practice, and fruit. Here, the object is of two kinds: first, the doctrine; second, the meaning, as analyzed in the text below. Practice is also of two kinds: first, the substance of practice, namely the four kinds of faithful mind; second, the function of practice, namely the five gates of cultivation, which are also shown below. The fruit is also of two kinds: first, the partial fruit, meaning causing one to enter the ranks; second, the complete fruit, meaning becoming a Tathāgata. Both will be analyzed below. What is the difference between tenet and objective? That which is venerated by the treatise itself is called the tenet; that to which the tenet returns is called the objective. Second, distinctively showing the tenet and objective, there are roughly five pairs: First, the contrast between teaching and meaning: taking the teaching's exposition as the tenet, and using the intention of the meaning as the objective, as in the text below that instructs relinquishing words and grasping the intent, and so forth. Second, the contrast between principle and phenomena: bringing up phenomena as the tenet, and revealing the principle as the objective, as in the text below that says 'from the gate of arising and ceasing entering the gate of tathatā', and so forth. Third, the contrast between object and practice: taking the conventional and ultimate objects as the tenet, and taking the practice of observing the mind as the objective. Fourth, the contrast between realization and faith: taking accomplishing non-retrogression of faith as the tenet, and ascending the grounds to enter realization as the objective. Fifth, the contrast between cause and fruit: taking the cause as the tenet, and realizing the fruit as the objective. These five also arise sequentially from the preceding to the succeeding, depending on one another in order. One may understand this according to the explanation. > — English (machine translation) (machine translation) - [Previous: 1.26](https://indike.org/pramana/in.bauddha.taisho.1846.1.26) - [Next: 1.28](https://indike.org/pramana/in.bauddha.taisho.1846.1.28) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1846.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1846~en-mt.1.27) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1846.1.27](https://indike.org/pramana/in.bauddha.taisho.1846.1.27) · Pramāṇa