起信論疏筆削記 3.18

3.18

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.