[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) › [起信論疏筆削記](https://indike.org/pramana/in.bauddha.taisho.1848) › 16.59 # 起信論疏筆削記 16.59 起信論疏筆削記 16.59 - **Language:** Classical Chinese ### [16.59](https://indike.org/pramana/in.bauddha.taisho.1848.16.59) 論　樂集等者，樂謂希欲。專注，決定之謂也。由是知之不如好之，好之者不如樂之者也。疏　備具萬德者，六度萬行一切皆修，所修之行一一翻對妄染，以顯性上河沙功德。如以智慧翻破無明，顯成性上大智慧光明義等。是知修行蓋為顯德，故約所成以解修行。據此則不唯深心，亦得名廣大心，以萬行齊修故（廣也），皆徹心源故（深也）。今論標之以竪，故曰深心；釋之以橫，故云一切。意以二文相顯也。故今疏文亦兼二義，若有深而不廣（徹理之一行），或復廣而不深（多行世善），皆非大乘之行。今此兼明，以成菩薩之大行矣。自利行本者，深心願樂故。若不願樂，安能行之？是故為本。 > The treatise: "Delighting in accumulating, etc.": "Delighting" means aspiring and desiring. "Focusing" denotes determination. Hence, "knowing it is not as good as liking it, and liking it is not as good as delighting in it." The commentary: "Fully possessing the ten thousand virtues": one cultivates all of the six perfections and the ten thousand practices. Each and every cultivated practice directly counteracts false defilement to manifest the virtues on the nature that are as numerous as the sands of the Ganges. For example, using wisdom to overturn and shatter avidyā manifests the meaning of the great wisdom light on the nature, and so forth. From this we know that cultivating practice is simply for the sake of revealing virtues; thus practice is explained in terms of that which is achieved. According to this, it is not only termed the profound mind, but may also be called the vast and great mind, because all ten thousand practices are cultivated equally (this is "vast"), and all penetrate to the source of the mind (this is "profound"). Now the treatise designates it vertically, hence calling it "profound mind"; it explains it horizontally, hence saying "all." The intention is for the two passages to illuminate each other. Therefore, the present commentary also combines both meanings. If there were profundity without vastness (a single practice penetrating the principle), or vastness without profundity (frequently performing mundane goods), neither would be the practice of the Mahāyāna. Here both are clarified together, thereby accomplishing the great practice of a bodhisattva. "The root of the practice of self-benefit": because the profound mind aspires and delights. If one does not aspire and delight, how could one practice it? Therefore, it is the root. > — English (machine translation) (machine translation) - [Previous: 16.58](https://indike.org/pramana/in.bauddha.taisho.1848.16.58) - [Next: 16.60](https://indike.org/pramana/in.bauddha.taisho.1848.16.60) - [Up: 16](https://indike.org/pramana/in.bauddha.taisho.1848.16) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.16.59) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.16.59](https://indike.org/pramana/in.bauddha.taisho.1848.16.59) · Pramāṇa