[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) › 4.20 # 起信論疏筆削記 4.20 起信論疏筆削記 4.20 - **Language:** Classical Chinese ### [4.20](https://indike.org/pramana/in.bauddha.taisho.1848.4.20) 疏　大悲下，二、能救也。三緣者，謂四無量心皆具三緣；一、眾生緣，緣於眾生，如父母眷屬等；二、法緣，緣於眾生，俱是眾法合成；三、無緣，不見眾生及與法相。今雖言悲，必具四心。無緣下，釋大字。於三緣中此最勝者，謂與法性同體，故名為大也。佛性下，引證。暫救等者，反顯也，謂暫起緣心，好行小惠，見貧苦者或施以金帛、濟以衣食，見危難者或施以無畏、致之安樂，不忘我、人、眾生之見，有厚薄親疎之心，此則必不長久。不唯不久，抑亦不普，以見眾生及以我相，生疲勞故，由是佛法訶為愛見也。永救等者，順明也，謂見眾生本成佛道，如我無異。傷此迷倒，妄處輪迴；若返其源，定當作佛。是故為化一眾生，於微塵處，經無量劫難行苦行。於一既爾，於多亦然。此乃不唯久永，兼能普救，方曰大悲。故下文云：所謂發願，盡於未來，化度一切眾生，使無有餘，皆令究竟無餘涅槃。以隨順法性，無斷絕故。法性廣大，遍一切眾生，平等無二。不念彼此，究竟寂滅故。 > In the Commentary, from "great compassion" downward, second, that which rescues. The "three conditions" means that the four immeasurable minds all possess three conditions: first, the condition of sentient beings, conditioning on sentient beings, such as parents and relatives; second, the condition of dharmas, conditioning on sentient beings as all compounded of various dharmas; third, conditionlessness, not seeing the marks of sentient beings or dharmas. Although compassion alone is mentioned here, it necessarily possesses the four minds. From "conditionless" downward, the word "great" is explained. This being the most supreme among the three conditions means that it is of the same essence as dharmatā; hence it is called "great." From "Buddha-nature" downward, proof is cited. As for "temporarily rescuing" and so forth, it is shown by contrast: temporarily generating a conditioned mind and being fond of practicing petty benevolence, seeing the poor and suffering, one may give them gold and silk or relieve them with clothing and food; seeing those in danger and distress, one may give them fearlessness and bring them peace and happiness, yet not forgetting views of self, person, or sentient beings, having a mind of partiality and estrangement—this will certainly not endure. Not only does it not endure, but it is also not universal, because seeing marks of sentient beings and self gives rise to fatigue; for this reason, the Buddha-Dharma rebukes it as "affectionate views." As for "eternally rescuing" and so forth, it is directly clarified: seeing that sentient beings originally accomplish the Buddha Path, no different from oneself, one grieves over their delusions and false wandering in saṃsāra; if they return to their source, they will certainly become Buddhas. Therefore, to transform a single sentient being, in a place of fine dust, one undergoes difficult and bitter practices for immeasurable kalpas. As it is for one, so it is for many. This is not only eternal, but also capable of universal rescue; only then is it called great compassion. Hence the text below says: "Making a vow to exhaust the future, transforming and crossing over all sentient beings without remainder, causing all to achieve ultimate nirvāṇa without remainder; because it accords with dharmatā without cessation. Dharmatā is vast and pervasive of all sentient beings, equal and non-dual, not thinking of self and other, because it is ultimately tranquil extinction." > — English (machine translation) (machine translation) - [Previous: 4.19](https://indike.org/pramana/in.bauddha.taisho.1848.4.19) - [Next: 4.21](https://indike.org/pramana/in.bauddha.taisho.1848.4.21) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1848.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.4.20) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.4.20](https://indike.org/pramana/in.bauddha.taisho.1848.4.20) · Pramāṇa