起信論疏筆削記 3.35

3.35

Second, annotating following the text. First, the title of the treatise, which has two parts: first, explaining the first four words, in four [sections]: now first, generally explaining the four words. As for "in terms of its intrinsic substance": this is unlike the provisional teachings where explaining "great" takes distinguishing it from "small" as its meaning; if there were something small outside of the great to be distinguished from, how could it be the ultimate great? Now, because the substance of the mind-nature has no boundaries and transcends all measures, where the activity of the mind ceases and the path of speech is cut off, having no name for it, one is forced to call it "great." Yet "great" has two meanings: first is the meaning of permanence, meaning it extends vertically through the three times, without beginning and without end; no dharma precedes it, and it alone precedes all dharmas; hence it is called great. The *Nirvāṇa-sūtra* states: "What is called great is termed permanent." Second is the meaning of omnipresence, meaning it horizontally encompasses the ten directions; exhausting the ten directions, it has no boundaries. The *Nirvāṇa-sūtra* also states: "What is called great: its nature is vast and expansive, like empty space." As for "containing": because the treatise states, "This mind embraces all mundane and supramundane dharmas." Moreover, a sūtra says: "The essence of mind is everywhere round and full, containing the ten directions," and so forth. If its substance were not omnipresent, how could it be said to contain? If it did not contain, how could it be called great? Therefore, containing is the meaning of great. As for "carrying, etc.": there are five kinds of vehicles, namely, humans, devas, śrāvakas, pratyekabuddhas, and bodhisattvas. Although all possess the function of carrying and are collectively named vehicles, their meanings have great and small, and their carriage extends near and far. The human vehicle refers to the three refuges and five precepts, carrying sentient beings across the three destinies to be born in the human realm, like a small boat just crossing a mountain stream. The deva vehicle refers to the superior ten wholesome actions, four dhyānas, and eight samāpattis, carrying sentient beings across the four continents to reach the upper realms, like a secondary boat crossing a small river. The śrāvaka vehicle refers to the dharma gate of the four truths; the pratyekabuddha vehicle refers to the dharma gate of the twelve links of dependent origination; both can carry sentient beings across the three realms to reach the nirvāṇa with residue and without residue, becoming arhats and pratyekabuddhas, both like a large boat crossing a major river. The bodhisattva vehicle refers to the dharma gate of compassion, wisdom, and the six pāramitās, carrying sentient beings entirely across the realms of the three realms and the two vehicles to reach the other shore of unsurpassed bodhi and mahāparinirvāṇa, like boarding a great ocean vessel to cross the great ocean. The *Lotus Sūtra* states: "If there are sentient beings who hear the Dharma from the Buddha, the World-Honoured One, accept it with faith, cultivate diligently and vigorously, seeking all-knowledge, Buddha-knowledge, spontaneous knowledge, teacherless knowledge, the Tathāgata's knowledge and vision, powers, and fearlessnesses, pitying and comforting boundless sentient beings, benefiting humans and devas, and liberating all—this is called the Mahāyāna bodhisattva. Because they seek this vehicle, they are called mahāsattvas." This is because the riders (subject riders) have sharp and dull faculties, so the vehicles ridden (object vehicles) have superior and inferior qualities, making what is crossed broad or narrow, and causing where is reached to be near or far. Now, what is spoken of as vehicle is the fifth, the bodhisattva vehicle. However, what was explained above is merely according to the common path, taking the six pāramitās and myriad practices as the substance of the vehicle ridden. What this treatise elucidates as the vehicle ridden directly refers to the two greatnesses of essence and attributes; hence the text below states: "Because it is what all Buddhas originally rode; because all bodhisattvas ride this dharma to arrive at the Tathāgata ground," and so on. Therefore, it is also named the Buddha vehicle, the One Vehicle, and the supreme vehicle. Now, speaking in terms of the general designation, it simply says "great." Although the words are not different, their meaning is not the same; therefore this text is vastly distinct from the common explanation. The common explanation also says: "Only when subject and object accord with each other can it be named a vehicle." Now this treatise directly designates the minds of sentient beings as the Mahāyāna dharma; how could it need to possess both subject and object? Therefore the *Nirvāṇa-sūtra* states: "Buddha-nature is named the One Vehicle." In "Mahāyāna..." below, he adduces that which is trusted in order to clarify that which trusts. This means that because there are these three greatnesses of the One Mind as the superior object, directing toward this superior object generates a mind of resolve and delight, which is called "awakening of faith." If it were not so, what dharma would be trusted? What kind of faith would it be? In reliance on what would faith arise? Therefore, mind and object are combined to form the title. "Awakening of faith in Mahāyāna" means that because Mahāyāna serves as the cognized object, the cognizing subject—the faithful mind—is generated. This is directing toward Mahāyāna to arouse the faithful mind, not generating any other mind; the cognized object is superior, while the cognizing subject is inferior. "Awakening of faith in Mahāyāna" derives its name as a determinative compound (tatpuruṣa); this reveals the mind by means of the object. Also, in "Moreover, also..." below, he distinguishes practice against the tenor, meaning that faith extends to both great and small, so in principle it ought to be distinguished. Now one arouses faith in Mahāyāna, not generating other faiths; this is distinguishing the general by means of the specific, which is also an interpretation as a determinative compound.