起信論疏筆削記 5.13

5.13

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.