起信論疏筆削記 5.15

5.15

疏　此門等者，一部論文發起之意，只為眾生離苦得樂，此即總相明因緣也。又凡諸菩薩有所為作，皆為眾生離苦得樂，此則非但就此一論為發起因由，乃與一切論作發起因，故云總相。總通兼正者，此即約所為機說，兼被正定邪定、正被不定聚者，今既合論，故云通也。別為當機者，一則向下七段為機各別，如七中第二第三為正定，餘為不定聚者，故云別為；二則但為二聚之機，不被邪定之者，故云別為。不同此段總為一切皆令離苦，得究竟樂也。斯則約法即發起一切論文，約機則利樂一切群品，由是故名因緣總相。

Commentary: "This section" and so forth: the intention behind the launching of the entire treatise is simply for sentient beings to leave suffering and attain bliss; this is explaining the causes and conditions in general marks. Furthermore, whatever the various bodhisattvas undertake, it is always for sentient beings to leave suffering and attain bliss; this is not only the launching cause for this single treatise, but serves as the launching cause for all treatises, which is why it is called "general marks." "Generally applies to both secondary and primary": this is explained in terms of the intended capacities; it secondarily covers those of determinedly right and determinedly wrong dispositions, and primarily covers those of undetermined disposition; now, since they are treated together, it is said to "generally apply." "Specifically for the primary audience": first, because the seven passages below are addressed to distinct capacities—such as the second and third among the seven being for the determinedly right, and the rest for the undetermined disposition, hence called "specifically for"; second, because they are only for the capacities of the two dispositions and do not cover those of determinedly wrong disposition, hence called "specifically for." This is not like this passage, which is generally for all, causing everyone to leave suffering and attain ultimate bliss. Thus, in terms of Dharma, it initiates all treatises; in terms of capacities, it benefits and gladdens all kinds [of beings]; for this reason it is called the general mark of causes and conditions.