[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) › 2.20 # 起信論疏筆削記 2.20 起信論疏筆削記 2.20 - **Language:** Classical Chinese ### [2.20](https://indike.org/pramana/in.bauddha.taisho.1848.2.20) 然上十因意義相續，若不料簡，寧免混然。今近取譬，令無所惑。如構大廈，先要有解（起造之解合二智也），次列所造（廳堂庠序等合一心、二門、三大等），三明其相（間架向背等合分三大等），四能造器（斤斧墨尺等合妙音善字等），五有所憑準（依絰依匠合三量等），六旁藉陰功（禁宰先靈合三寶加祐），七上安所尊（父母等合報佛恩），八下廕來裔（子孫男女合為眾生），九念情深厚（有恩有愛合大悲愍物），十各得所安（隨彼穩便合信解入證）。如上配合顯然不同，由是十文無相濫矣。又此十中有因有緣、有通有別。通則因緣不分，謂此十段總是造論因由緣起故；別則第九為因，第八為緣，前六則因緣所資，七十則因緣之果。又此十中不出悲智，謂第一是智，第九是悲，二三四五六七是智之相，八十二門是悲之相也。然論文之中自有八種因緣，與此有同有異，同則疏、論兩文不出悲智二種。異則論中但直述自己所懷，為法利物；疏則具敘論主化智巧便，妙權開示，承力護法，上報下化。問：論中何故不具敘耶？答：疏敘他意，故可具陳。論主述已，但明所為。若同疏中，便成自伐，故不具敘。 > However, the meanings of the above ten causes are continuous; if they are not analyzed and clarified, how can confusion be avoided? Now a nearby metaphor will be used so that there is no perplexity. It is like constructing a great mansion: first there must be understanding (the understanding for beginning the construction corresponds to the two wisdoms); next, listing what is to be built (the halls, side rooms, and courtyards correspond to the One Mind, the two gates, the three greatnesses, and so forth); third, clarifying its structure (the layout, orientation, and proportions correspond to distinguishing the three greatnesses, and so forth); fourth, the tools capable of construction (axes, hatchets, ink-lines, and rulers correspond to wonderful sounds, good words, and so forth); fifth, having standards to rely upon (relying on plumb lines and master carpenters corresponds to the three means of valid cognition, and so forth); sixth, relying collaterally on unseen aid (the spirit tablets of ancestors correspond to the empowering assistance of the Three Jewels); seventh, securing those revered above (parents and elders correspond to repaying the Buddha's kindness); eighth, sheltering descendants below (sons, daughters, and descendants correspond to \[aiding\] sentient beings); ninth, having deep affection and care (having gratitude and love corresponds to great compassion and sympathy for living beings); and tenth, each finding their proper peace (according with their stability and convenience corresponds to faith, understanding, entry, and realization). As correlated above, they are distinctly different; thus the ten texts do not confound one another. > Furthermore, among these ten, there are causes and conditions, universal and specific aspects. Universally, causes and conditions are not separated, meaning that these ten sections are collectively the reasons, conditions, and arising for composing the treatise. Specifically, the ninth is the cause, the eighth is the condition, the first six are what assists the causes and conditions, and the seventh and tenth are the fruits of the causes and conditions. > Moreover, these ten do not go beyond compassion and wisdom: the first is wisdom, the ninth is compassion; the second, third, fourth, fifth, sixth, and seventh are the marks of wisdom; and the eighth and tenth are the marks of compassion. > Now, within the treatise's text there are inherently eight kinds of causes and conditions, which have similarities and differences with these. As for the similarity, both the commentary and treatise texts do not go beyond the two kinds: compassion and wisdom. As for the difference, the treatise simply and directly recounts \[the author's\] own intention, which is to benefit beings for the sake of the Dharma; the commentary, however, fully describes the treatise master's transformative wisdom and skillful means, wonderful provisional expounding, reception of power to protect the Dharma, repaying \[the Buddha\] above and converting \[beings\] below. Question: Why does the treatise not fully describe these? Answer: The commentary describes the intention of another, and therefore can present it fully. The treatise master recounts his own \[mind\], merely clarifying what he undertakes. If it were the same as the commentary, it would become self-praise; hence it is not fully described. > — English (machine translation) (machine translation) - [Previous: 2.19](https://indike.org/pramana/in.bauddha.taisho.1848.2.19) - [Next: 2.21](https://indike.org/pramana/in.bauddha.taisho.1848.2.21) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1848.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.2.20) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.2.20](https://indike.org/pramana/in.bauddha.taisho.1848.2.20) · Pramāṇa