起信論疏筆削記 2.20

2.20

However, the meanings of the above ten causes are continuous; if they are not analyzed and clarified, how can confusion be avoided? Now a nearby metaphor will be used so that there is no perplexity. It is like constructing a great mansion: first there must be understanding (the understanding for beginning the construction corresponds to the two wisdoms); next, listing what is to be built (the halls, side rooms, and courtyards correspond to the One Mind, the two gates, the three greatnesses, and so forth); third, clarifying its structure (the layout, orientation, and proportions correspond to distinguishing the three greatnesses, and so forth); fourth, the tools capable of construction (axes, hatchets, ink-lines, and rulers correspond to wonderful sounds, good words, and so forth); fifth, having standards to rely upon (relying on plumb lines and master carpenters corresponds to the three means of valid cognition, and so forth); sixth, relying collaterally on unseen aid (the spirit tablets of ancestors correspond to the empowering assistance of the Three Jewels); seventh, securing those revered above (parents and elders correspond to repaying the Buddha's kindness); eighth, sheltering descendants below (sons, daughters, and descendants correspond to [aiding] sentient beings); ninth, having deep affection and care (having gratitude and love corresponds to great compassion and sympathy for living beings); and tenth, each finding their proper peace (according with their stability and convenience corresponds to faith, understanding, entry, and realization). As correlated above, they are distinctly different; thus the ten texts do not confound one another.
Furthermore, among these ten, there are causes and conditions, universal and specific aspects. Universally, causes and conditions are not separated, meaning that these ten sections are collectively the reasons, conditions, and arising for composing the treatise. Specifically, the ninth is the cause, the eighth is the condition, the first six are what assists the causes and conditions, and the seventh and tenth are the fruits of the causes and conditions.
Moreover, these ten do not go beyond compassion and wisdom: the first is wisdom, the ninth is compassion; the second, third, fourth, fifth, sixth, and seventh are the marks of wisdom; and the eighth and tenth are the marks of compassion.
Now, within the treatise's text there are inherently eight kinds of causes and conditions, which have similarities and differences with these. As for the similarity, both the commentary and treatise texts do not go beyond the two kinds: compassion and wisdom. As for the difference, the treatise simply and directly recounts [the author's] own intention, which is to benefit beings for the sake of the Dharma; the commentary, however, fully describes the treatise master's transformative wisdom and skillful means, wonderful provisional expounding, reception of power to protect the Dharma, repaying [the Buddha] above and converting [beings] below. Question: Why does the treatise not fully describe these? Answer: The commentary describes the intention of another, and therefore can present it fully. The treatise master recounts his own [mind], merely clarifying what he undertakes. If it were the same as the commentary, it would become self-praise; hence it is not fully described.