[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) › 20.10 # 起信論疏筆削記 20.10 起信論疏筆削記 20.10 - **Language:** Classical Chinese ### [20.10](https://indike.org/pramana/in.bauddha.taisho.1848.20.10) 大願中，疏　因悲立願者，思惟眾生三世之苦難捨離，故猛立希欲要結之心，樂具德行，濟度彼苦。願體者，若有分別，則不能普度永度，便成顛倒，不稱法性，以法性離分別故，然此亦是不顛倒心也。長時心者，於中初之三句且是內修德本，若自無德行，焉以化人？先利其器，必善其事也，故《華嚴疏》云：川有殊而不枯，山有玉而增潤，內無德本，外豈能談？又《淨名》云：若自有縛，能解彼縛，無有是處。若自無縛，必能解縛也。後之一句正是長時。廣大心者，文云一切，則九類四生無不攝盡，故成廣大。初句即是能度方便，若無方便，則焉令發心？故以漚和善巧令悉從化也。第一心者，高出人天二乘之境，更無過此，故稱第一也。今詳文中，具有四願：謂離分別，即誓斷煩惱；遍修諸行，即誓學法門；盡未來等，即誓度眾生；令得涅槃，即誓成佛道。既令彼得，功歸於己，即是自希證也。 > Under "Great Vows," the Commentary says: "Formulating vows because of compassion": contemplating that the suffering of sentient beings in the three periods of time is difficult to abandon, one fiercely establishes the aspiring and committed mind, delighting in being endowed with virtuous practice to rescue and cross over their suffering. As for "substance of the vow": if there is conceptual differentiation, then one cannot universally and permanently liberate them, and it becomes an inversion, not corresponding to dharmatā, because dharmatā is free from conceptual differentiation; yet this is also the non-inverted mind. As for "the mind of long duration": within it, the first three phrases are for the time being the internal cultivation of the root of virtue; if one has no virtuous practice oneself, how can one transform others? One must first sharpen the tool to make the work good; thus the Commentary on the Avataṃsaka says: "A river that has pearls does not dry up; a mountain that has jade increases in moisture. If internally there is no root of virtue, how could one preach externally?" Again, the Vimalakīrti-nirdeśa says: "If one is bound oneself, to be able to untie the bonds of another—this is impossible. If one is unbound oneself, one will surely be able to untie the bonds." The final phrase is precisely the long duration. As for "the vast mind": the text says "all," so none among the nine classes and four modes of birth are not included; hence it becomes vast. The first phrase is the expedient means capable of liberating; if there are no expedient means, how could one cause them to generate the aspiration? Therefore, through upāya skillfulness, one causes them all to follow and be transformed. As for "the supreme mind": it rises high above the realm of humans, gods, and the two vehicles, with nothing surpassing it; hence it is called supreme. Now examining the text, it completely possesses the four vows: "free from conceptual differentiation" is the vow to sever afflictions; "pervasively cultivating all practices" is the vow to study the Dharma doors; "to the end of the future, etc." is the vow to liberate sentient beings; "causing them to attain nirvāṇa" is the vow to accomplish the Buddha path. Having caused them to attain it, the merit reverts to oneself; that is, one hopes to realize it oneself. > — English (machine translation) (machine translation) - [Previous: 20.9](https://indike.org/pramana/in.bauddha.taisho.1848.20.9) - [Next: 20.11](https://indike.org/pramana/in.bauddha.taisho.1848.20.11) - [Up: 20](https://indike.org/pramana/in.bauddha.taisho.1848.20) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.20.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.20.10](https://indike.org/pramana/in.bauddha.taisho.1848.20.10) · Pramāṇa