[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘起信論裂網疏](https://indike.org/pramana/in.bauddha.taisho.1850) › 1.5 # 大乘起信論裂網疏 1.5 大乘起信論裂網疏 1.5 - **Language:** Classical Chinese ### [1.5](https://indike.org/pramana/in.bauddha.taisho.1850.1.5) 題目五字，四別、一通。略而言之，三重能所。大乘起信，猶云起大乘信，即是別題。論之一字，即是通題。言三重者：一、論為能起，大乘信為所起；二、信為能信，大乘為所信；三、大為能揀，乘為所揀也。釋此為三：初釋大乘；二、釋起信；三、釋論字。初釋大乘為二：初分釋；次合釋。分釋復二：初釋大；次釋乘。初釋大者，絕待無外，強名曰大。即是直指眾生現前介爾心性，法爾具足體大、相大、用大三種義故。謂只此現前介爾之心，隨緣不變，全體真如，名為體大；只此全妄即真體中，本具恒沙稱性功德，在凡不減、在聖不增，名為相大；只此心性體相，不變隨緣，出生十界染淨因果，達此緣生無性，便能翻染成淨，名為用大。言體，則體外別無相用，如濕外別無水波，故體絕待；言相，則相外別無體用，如水外別無濕波，故相絕待；言用，則用外別無體相，如波外別無濕水，故用絕待。如此三大，不一不異，不可思議，唯是一心，故言大也。次釋乘者，約喻為名，運載為義，即是直指眾生現前介爾心性，法爾運載至於佛地，自利利他，無休息故，名為乘也。心性體大，即是理乘，亘古亘今，恒不變故；心性相大，即是隨乘，不離不脫，恒相應故；心性用大，即是得乘，如輪王七寶，自在成就故。性具三大，總名理乘，無三體故，照性成修；修時三大，總名隨乘，順法性故，從因剋果；果時三大，總名得乘，極自在故，性修不二，因果不二。故目此現前介爾心性以為乘也。初分釋竟。 > The five characters of the title consist of four specific and one common. Briefly stated, there are three layers of the active and passive \[relation\]. Mahāyānaśraddhotpāda ("Awakening of Faith in the Mahāyāna") is like saying "awakening faith in the Mahāyāna," which is the specific title. The single character śāstra ("treatise") is the common title. Regarding the three layers: first, the treatise is the agent of awakening, and faith in the Mahāyāna is what is awakened; second, faith is the agent of believing, and the Mahāyāna is what is believed; third, great (mahā) is the selector, and vehicle (yāna) is what is selected. The explanation of this consists of three parts: first, explaining Mahāyāna; second, explaining awakening faith; third, explaining the word "treatise." The first part, explaining Mahāyāna, has two sections: first, separate explanation; next, combined explanation. The separate explanation again has two: first, explaining "great"; next, explaining "vehicle." First, explaining "great": being absolute and without an exterior, it is forcedly named "great." This directly points to the fleeting mind-nature presently manifest in sentient beings, because it naturally and inherently possesses the three meanings of greatness of essence, greatness of attributes, and greatness of function. That is to say: this presently manifest fleeting mind alone, which accords with conditions yet is immutable, being completely tathatā, is called the greatness of essence. Within this essence where the entirely false is identical to the true, it inherently possesses merits as numerous as the sands of the Ganges that correspond to its nature, neither decreasing in the ordinary person nor increasing in the sage; this is called the greatness of attributes. These essence and attributes of the mind-nature, being immutable yet according with conditions, give birth to the defiled and pure causes and effects of the ten realms; realizing that this conditioned arising is without self-nature, one can overturn defilement into purity; this is called the greatness of function. In speaking of the essence: outside the essence there are no separate attributes or function, just as outside wetness there are no separate water or waves; therefore the essence is absolute. In speaking of the attributes: outside the attributes there are no separate essence or function, just as outside water there are no separate wetness or waves; therefore the attributes are absolute. In speaking of the function: outside the function there are no separate essence or attributes, just as outside waves there are no separate wetness or water; therefore the function is absolute. These three greatnesses are neither identical nor different, inconceivable, and solely the one mind; therefore it is said to be "great." Next, explaining "vehicle": named by way of metaphor, carrying is its meaning. This directly points to the fleeting mind-nature presently manifest in sentient beings, which naturally and inherently carries \[one\] all the way to the Buddha-ground, benefiting oneself and benefiting others without rest; therefore it is named "vehicle." The mind-nature's greatness of essence is the vehicle of principle, because throughout ancient and modern times it is eternally unchanging; the mind-nature's greatness of attributes is the vehicle of conformity, because not parting and not separating, it is eternally concordant; the mind-nature's greatness of function is the vehicle of attainment, because like the seven treasures of a wheel-turning king, it is accomplished with sovereign ease. The three greatnesses inherent in nature are collectively called the vehicle of principle; because they have no three separate substances, contemplating the nature constitutes cultivation. The three greatnesses at the time of cultivation are collectively called the vehicle of conformity; because they accord with the dharmatā, they attain the fruit from the cause. The three greatnesses at the time of fruition are collectively called the vehicle of attainment; because they are supremely sovereign, nature and cultivation are non-dual, and cause and fruit are non-dual. Therefore, this fleeting mind-nature presently manifest is designated as the vehicle. The first separate explanation is finished. > — English (machine translation) (machine translation) - [Previous: 1.4](https://indike.org/pramana/in.bauddha.taisho.1850.1.4) - [Next: 1.6](https://indike.org/pramana/in.bauddha.taisho.1850.1.6) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1850.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1850~en-mt.1.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1850.1.5](https://indike.org/pramana/in.bauddha.taisho.1850.1.5) · Pramāṇa