大乘起信論義記 1.6

1.6

四、以何顯者，謂妙音善字，譬喻宗因，方令義理明了顯現。五、依何本者，謂佛聖言及正道理，定量為本。六、藉何力者，謂歸命三寶承力請加，賴彼勝力有所分別，故能造論。七、為何義者，謂助佛揚化、摧邪顯正，護持遺法令久住世，報佛恩故。八、以何緣者，謂緣於眾生，欲令離一切苦，得究竟樂故，造斯論。九、由何起者，謂由菩薩大悲內融，愍物長迷，由此造論，法施群品。十、幾何益者，略有六種：一、未信者，令生信故。二、已信者，令得聞慧故。三、已聞者，令得思慧故。四、已思解者，令得修慧故。五、已修行者，令證入故。六、已證入者，令圓滿故。略有如是十因緣故，令此教興。更有六因，如《瑜伽．六十四》云「欲造論者，要具六因：一、欲令法義當廣流布故。二、欲令種種信解有情，由此因緣，隨一當能入正法故。三、為令失沒種種義門，重開顯故。四、為欲略攝廣散義故。五、為令顯甚深義故。六、欲以種種美妙言辭莊嚴法義，生淨信故。」此論下八因緣等，及《十住毘婆沙論》并《大毘婆沙》等各有因緣，可尋彼知之。

Fourth, 'by what is it revealed' refers to wondrous sounds and good phrasing, metaphors, propositions, and reasons, which cause the meaning and principle to appear clearly. Fifth, 'relying on what basis' refers to taking the holy words of the Buddha and correct reasoning, which are valid cognitions, as the basis. Sixth, 'depending on what power' refers to taking refuge in the Three Jewels, receiving their power and beseeching their support, and relying on their superior power to make distinctions, thus being able to compose the treatise. Seventh, 'for the sake of what purpose' refers to assisting the Buddha in propagating the transformation, destroying the wrong and revealing the right, protecting and upholding the bequeathed Dharma to make it abide long in the world, and repaying the Buddha's kindness. Eighth, 'by what conditions' refers to taking sentient beings as the condition, wishing to make them leave all suffering and attain ultimate bliss, and therefore composing this treatise. Ninth, 'arising from what' refers to arising from the bodhisattva's great compassion interpenetrating within, pitying beings who have been long deluded; he thus composed this treatise to give the Dharma to all kinds of beings. Tenth, 'how much benefit is there': briefly, there are six kinds: 1. Causing those who have not yet believed to give rise to faith. 2. Causing those who already believe to attain the wisdom of hearing. 3. Causing those who have heard to attain the wisdom of reflection. 4. Causing those who have reflected and understood to attain the wisdom of cultivation. 5. Causing those who have practiced to realize and enter. 6. Causing those who have realized and entered to attain perfection. It is briefly due to such ten causes and conditions that this teaching arose. There are furthermore six causes, as stated in chapter 64 of the *Yogācārabhūmiśāstra*: 'One who wishes to compose a treatise must possess six causes: 1. Wishing to cause the meaning of the Dharma to be widely disseminated. 2. Wishing to cause sentient beings of various faiths and understandings, through these causes and conditions, to be able to enter the true Dharma according to any one of them. 3. To reopen and reveal various gates of meaning that have been lost and submerged. 4. Wishing to summarize meanings that are broadly scattered. 5. To reveal extremely profound meanings. 6. Wishing to adorn the meaning of the Dharma with various fine words so as to generate pure faith.' The eight causes and conditions below in this treatise, as well as the *Daśabhūmikavibhāṣā* and the *Mahāvibhāṣā*, each have their causes and conditions, which can be understood by consulting them.