起信論疏筆削記 3.18

3.18

又因下，三、別指下文。別明所被者，一論所被不出三根，說有通別。通則不分論文，但上中下根依之總入。別則立義、解釋兩分被上根悟入，修行信心分被中根，勸修利益分被下根。然上根不必聞中下之法，下根必兼聞中上之法，中根可知。此說猶是別中之通。若更細論，兼約地位所配，則立義分及解釋分中顯示正義、對治邪執，被三賢菩薩為上根悟入；分別發趣道相，被十信滿心為中根；修行信心分已下論文，被十信住心入心為下根。又就十信位中自有三根之異，謂以十信滿心為上根，此則如上所配；以十信住心為中根，此依第四分中四種信心及四種修行悟入；以十信初心為下根。就此下根復有三種：謂以四行之後、止觀之前一段論文被下根悟入；以止觀一門被中根；以勸生淨土一門被上根。其勸修利益一分總策前三，因緣一分但明論起由致，故於此分不別明被，如下疏配。

The words from 'Furthermore, because' onward form the third part, specifically indicating the text below. Specifically clarifying those who are addressed: those addressed by a treatise do not exceed the three capacities, which are explained in both a general and a specific way. In the general sense, the text of the treatise is not divided; superior, middling, and inferior capacities simply rely on it to enter altogether. In the specific sense, the two sections on establishing the meaning and explaining the meaning address those of superior capacity for awakening and entering; the section on practicing faith addresses those of middling capacity; and the section on encouraging practice and the benefits addresses those of inferior capacity. However, those of superior capacity need not hear the teachings for middling and inferior, while those of inferior capacity must also hear the teachings for middling and superior; the middling capacity is understood accordingly. This explanation is still the general within the specific. If discussed in greater detail, correlated with the stages: the section on establishing the meaning and, within the section on explaining the meaning, the parts showing the correct meaning and remedying false attachments address bodhisattvas of the three stages of the worthy as superior capacities for awakening and entering; the part discriminating the marks of setting forth toward the path addresses those of fulfilled mind in the ten faiths as middling capacities; and the text from the section on practicing faith onward addresses those of abiding mind and entering mind in the ten faiths as inferior capacities. Furthermore, within the stage of the ten faiths there are themselves distinctions among three capacities: taking the fulfilled mind of the ten faiths as the superior capacity, which is as correlated above; taking the abiding mind of the ten faiths as the middling capacity, which relies on the four kinds of faith and four kinds of practice in the fourth section for awakening and entering; and taking the initial mind of the ten faiths as the inferior capacity. Within this inferior capacity there are again three kinds: taking the passage of text after the four practices and before calm abiding and insight as addressing the inferior capacity for awakening and entering; taking the single gate of calm abiding and insight as addressing the middling capacity; and taking the single gate of encouraging rebirth in the Pure Land as addressing the superior capacity. The single section on encouraging practice and the benefits universally spurs the preceding three, and the single section on causes and conditions merely clarifies the reason for the treatise's origin, so in this section those addressed are not specifically clarified, as correlated in the commentary below.