起信論疏筆削記 5.13

5.13

論　標列。疏　有由等者，表異常人多率爾故。由即因緣也。分義皆同，故下不釋。綱要者，網上大繩曰綱，能持一網，故云要也。宗本者，凡有所為必須據本，若其無本，末從何生？將欲廣陳，故略標本。宗要既略者，欲張其本，故攬廣以成略；欲生其解，故展略以為廣。謂於真如門，明離言依言、空義不空義；於生滅門，說染說淨、辨因辨果。隨流反流，是本是末，令不迷真妄，正解無謬也。依解起行者，分別諸法令解不謬者，所謂要起修行故也。由行成於前解，由解導於所行，令解不成乾慧，令行不成邪倒，解行相濟，有所至焉，故須行也。如貧數寶者，是《華嚴經》喻，餘文云：自無半錢分，於法不修行，多聞亦如是。意云：本所解者意在修行，既不修行，解將何用？如人有目無足，豈至前所？行儀者，四信五行等，即修行之儀軌也。舉益勸修者，佛所說經尚多激勸，菩薩造論得不然乎？然五下，合五為三。若據大疏，有其三說：一、約論主，謂歸敬述意是行起所依，為序分；中間五分是所起行法，為正宗；後迴向一偈是所起大願，為流通。此即約一論前後始終而對三分。二、約法說，即不取前後二偈，但約中間五分以判。初是法起因緣，為序分；中間三分是正顯所說，為正宗；末分是歎法功能，為流通。三、約法所益機說，初舉所為機心，為序分；中間三分正受解行，為正宗；後之一分舉益勸修，為流通。後之二說但就中間五分，約能被所被人法之異。今疏所用是後二說也。

Śāstra: Setting forth the list. Commentary: "There is a ground" and so forth: this expresses a difference from ordinary people, who often act rashly. "Ground" (由) means cause and condition. The meaning of "section" (分) is the same throughout, so it is not explained below. "Outline" (綱要): the main cord on a net is called gāng (綱); since it holds the entire net, it is called "essential" (要). "Core source" (宗本): in anything one does, one must rely on the source; if there is no source, from where could the branches arise? Intending to present [the teaching] extensively, [the author] first briefly indicates the source. "Since the core essentials are brief": desiring to expand the source, he summarizes the extensive into a brief [form]; desiring to generate understanding, he unfolds the brief into the extensive. That is, in the aspect of tathatā, he explains the ineffable and the verbally expressed, the empty meaning and the not-empty meaning; in the aspect of arising and ceasing, he speaks of defilement and purification, discerning causes and discerning effects. Following the flow and reversing the flow, what is the root and what are the branches—these lead [practitioners] not to be confused about the real and the delusive, so that right understanding is without error. "Cultivating practice based on understanding": analyzing the various dharmas so that understanding is without error is precisely for the sake of giving rise to cultivation. Because practice is brought to completion through the prior understanding, and understanding guides the practice undertaken, this prevents understanding from becoming dry wisdom, and prevents practice from becoming erroneous and inverted. When understanding and practice aid each other, there will be attainment; therefore practice is necessary. "Like a poor man counting others' treasures": this is a simile from the Avataṃsaka-sūtra, where the rest of the text states: "Not possessing half a coin oneself, if one does not cultivate the Dharma, much learning is also like this." The meaning is: what was originally understood was intended for cultivation; if one does not cultivate, what is the use of understanding? Just like a person with eyes but no feet, how could he reach his destination? "Ritual of practice": the four types of faith and five kinds of practice are the very ritual observances of cultivation. "Citing the benefits to exhort cultivation": the sūtras spoken by the Buddha still contain many encouragements; could a bodhisattva composing a treatise do otherwise? From "However, the five" down, the five are combined into three. If one relies on the Great Commentary, there are three explanations: First, in terms of the treatise's author: the refuge-vow expressing the intent is the basis from which practice arises, serving as the introductory section; the five sections in between are the dharmas of practice that are aroused, serving as the main body; the single final verse of dedication is the great vow aroused, serving as the dissemination section. This divides the beginning, middle, and end of the entire treatise into three sections. Second, explained in terms of the Dharma: not taking the two verses before and after, but judging only by the five sections in between. The first is the causes and conditions for the arising of the Dharma, serving as the introductory section; the middle three sections explicitly reveal what is taught, serving as the main body; the final section praises the functions and efficacy of the Dharma, serving as the dissemination section. Third, explained in terms of the capacities benefited by the Dharma: the first sets forth the mindset of the intended capacities, serving as the introductory section; the middle three sections formally impart understanding and practice, serving as the main body; the latter single section cites the benefits to exhort cultivation, serving as the dissemination section. The latter two explanations only concern the middle five sections, based on the differences between Dharma and persons—that which is capable of covering and that which is covered. What the present commentary uses are these latter two explanations.