起信論疏筆削記 16.52

16.52

一、內因。論　善根微少者，根劣也，以夙熏善種不能多故。疏　惑重者，貪瞋熾然，不能制故。論　值佛者，此通滅後，見佛形像，亦得供養故。疏　倒求者，樂修五戒十善，但希人天果報。人天不離生死，合是所厭，而反求之，故云倒也。約果言因，故論云種子。異求者，謂怖畏生死，樂觀諦緣，求二乘果，雖出三界，未能究竟，不與三世諸佛同塗，故云異也。論　進退等，如下自辨。然此段文，從初至供養，合俱是德薄，以善根等是德本故，餘皆行劣也，詳之。

1. Internal Cause. On the treatise's "wholesome roots are slight and meager": Their roots are inferior, because the wholesome seeds perfumed from past lives could not be plentiful. On the commentary's "delusions are heavy": Greed and anger blaze intensely, and they cannot restrain them. On the treatise's "encountering Buddhas": This also applies after the extinction [of the Buddha], because seeing images of the Buddha, one also can make offerings. On the commentary's "inverted seeking": Delighting in cultivating the five precepts and ten virtues, they merely hope for the retributions of humans and gods. Humans and gods do not transcend saṃsāra and should properly be reviled, yet they seek them instead; hence it is called "inverted." Referring to the cause in terms of the fruit, the treatise says "seeds." "Divergent seeking" means that, dreading saṃsāra, they delight in contemplating the truths and conditions, seeking the fruit of the two vehicles; although emerging from the three realms, they cannot reach the ultimate and do not tread the same path as the Buddhas of the three times, hence it is called "divergent." On the treatise's "advancing and regressing", etc.: This will be distinguished below. However, in this passage, from the beginning up to making offerings, all should be considered meagerness of virtue, because wholesome roots and the like are the foundation of virtue, and the rest are inferiorities of practice; examine this.