起信論疏筆削記 1.57

1.57

悲末下，二、正造論。悲謂菩薩造論之心。菩薩發心，體於三種，謂大悲、大智、大願，悲則度生，智則求證，願則總攝。今為拔眾生苦、與究竟樂而造斯論，故須悲也。下論云：所謂為令眾生離一切苦，得究竟樂，非求世間名利恭敬故。末葉約時，迷倫約類。以佛滅後二千五百年去，解脫、智慧、多聞、禪定俱不牢固，但隨迷見，唯起諍論。如斯類也，誠堪慜之，故造此論，令其悟入。葉，世也。倫，類也。

"Pitying the latter [ages]" and so forth is the second [part]: the actual composition of the treatise. "Pity" refers to the bodhisattva's intention in composing the treatise. When a bodhisattva arouses the mind [for bodhi], it embodies three things: great compassion, great wisdom, and great vows. Compassion delivers sentient beings; wisdom seeks realization; vows encompass everything. Now, to pluck out the suffering of sentient beings and bestow ultimate bliss, he composes this treatise; hence compassion is essential. The treatise below states: "Namely, in order to make sentient beings leave behind all suffering and attain ultimate bliss, not out of seeking worldly fame, gain, or respect." "Latter ages" relates to time; "the confused kind" relates to species. That is to say, after two thousand five hundred years have passed since the Buddha's passing into nirvāṇa, liberation, wisdom, extensive learning, and dhyāna-concentration will all fail to be steadfast, and following only confused views, beings will merely give rise to disputes. A class such as this is truly worthy of pity; thus he composes this treatise to lead them to awaken and enter. "Ye" (葉) means ages; "lun" (倫) means kind.