起信論疏筆削記 1.59

1.59

中下下，二、巧被根緣。謂中根已下之類，皆由此論開示而得悟入佛之知見。若約位說，悟當信解，入當行證。若依天台，兼於開示，總對圓教四十位人，即住、行、向、地，如次以配開、示、悟、入也。今以深該淺，故云悟入。者矣，辭也。然此中下之言，非謂對大指小名為中下，以大乘圓頓之根自有上中下別，今是圓根之中下也。如《圓覺經》三根之義，正同於此。今言中下悟入，以讓上根，廣論被故。

"Middling and lower..." and so forth is the second [part]: skillfully catering to the conditions of faculties. That is, the kinds of beings of middling faculties and below all attain awakening and entry into the Buddha's insight and vision through this treatise's opening and showing. If explained in terms of stages, awakening corresponds to faith and understanding, while entry corresponds to practice and realization. If according to Tiantai, combining opening and showing, these correspond collectively to the forty stages of persons of the Complete Teaching—namely the abidings, practices, dedications, and grounds—matching opening, showing, awakening, and entering in this order. Here, by using the profound to encompass the shallow, it says "awakening and entry." "Zhe yi" (者矣) are concluding particles. However, this phrasing "middling and lower" does not mean pointing to the Hinayāna in contrast to the Mahāyāna as "middling and lower"; for among the faculties of the complete and sudden Mahāyāna there are naturally superior, middling, and lower distinctions, and here it refers to the middling and lower of the complete faculties. Just as the meaning of the three faculties in the *Yuanjue jing* is precisely identical to this. Here it speaks of the middling and lower awakening and entering in deference to superior faculties, who are accommodated by the extensive treatise.