[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) › 5.49 # 大乘起信論裂網疏 5.49 大乘起信論裂網疏 5.49 - **Language:** Classical Chinese ### [5.49](https://indike.org/pramana/in.bauddha.taisho.1850.5.49) 依不定聚者，明其所依位也。深信業果乃至修行諸行，明其所修行也。經十千劫已下，明其得信成就，堪能發心也。既發心已已下，明發心之利益也。言不定聚者，統論眾生有三種類：一邪定聚，謂未種出世善根，不信出世正法；二正定聚，謂發心已上，永不退轉；三不定聚，謂已種出世善根，信出世法，然於三乘法中未有決定趣向也。若小教中證須陀洹，便名入正定聚；今大教中不取此義也。以法熏習善根力者，即是本有、新熏二種內因體熏，及差別、平等二種外緣用熏也。深信業果者，總明善根所依也。行十善道者，世間善根力也。厭生死苦者，出世善根力也。求無上覺者，出世上上善根力也。此三善根，前不具後，後必具前，必須具三善根，方得信成就也。由三善根以為勝因，又值諸佛菩薩以為勝緣，承事供養，修行諸行，因緣具足，方是大乘初心所修行也。經十千劫者，意明從初信心、二念心、三精進心、四慧心、五定心、六不退心、七護法心、八迴向心、九戒心、十願心，具足修行十心成就，故云十千劫也。束此從前所修諸行以為其因，復藉諸佛菩薩教力為緣，或藉大悲憫眾生苦為緣，或以護持正法久住為緣，乃能三心圓發也。入正定聚者，法身理相應也。畢竟不退者，不墮凡夫二乘地也。住佛種性者，初發心時便成正覺也。勝因相應者，不生不滅為本修因，即是一切如來得道正因也。 > "Relying on the indeterminate group" explains the stage relied upon. From "deeply having faith in karma and its fruits" up to "cultivating all practices" explains the practices cultivated. From "having passed ten thousand kalpas" onward explains attaining the fulfillment of faith and being competent to generate the mind \[for bodhi\]. From "having already generated the mind" onward explains the benefits of generating the mind. As for the "indeterminate group," generally speaking there are three types of sentient beings: First, the wrongly determined group, meaning those who have not planted supramundane roots of goodness and do not believe in the supramundane true Dharma. Second, the rightly determined group, meaning those from generating the mind onward who never regress. Third, the indeterminate group, meaning those who have already planted supramundane roots of goodness and believe in the supramundane Dharma, yet have no definite inclination toward any among the teachings of the three vehicles. If, within the Hinayāna teachings, one realizes \[the stage of\] srotāpanna, one is immediately called "entering the rightly determined group"; here, within the Mahāyāna teaching, this meaning is not adopted. "By the power of the roots of goodness through perfuming by the Dharma" means both the innately existent and the newly perfumed kinds of internal-cause perfuming of the essence, as well as both the differentiated and the equal kinds of external-condition perfuming of the function. "Deeply having faith in karma and its fruits" comprehensively explains that upon which the roots of goodness rely. "Practicing the path of the ten good deeds" is the power of mundane roots of goodness. "Wearying of the suffering of birth and death" is the power of supramundane roots of goodness. "Seeking unsurpassed awakening" is the power of the supreme supramundane roots of goodness. Among these three roots of goodness, the former does not encompass the latter, but the latter necessarily encompasses the former; one must possess all three roots of goodness to attain the fulfillment of faith. Taking these three roots of goodness as the superior cause, and again encountering Buddhas and bodhisattvas as the superior condition, serving, making offerings, and cultivating all practices—cause and condition being complete—this is truly the practice cultivated by the initial mind of the Mahāyāna. "Passing ten thousand kalpas" means that from the first, the mind of faith; second, the mind of mindfulness; third, the mind of vigor; fourth, the mind of wisdom; fifth, the mind of concentration; sixth, the non-regressing mind; seventh, the mind protecting the Dharma; eighth, the mind of dedication; ninth, the mind of precepts; to tenth, the mind of vows, one completely cultivates and fulfills the ten minds; therefore it says "ten thousand kalpas." Grouping these all-practices cultivated previously as the cause, and further relying on the teaching power of Buddhas and bodhisattvas as a condition, or relying on great compassion that pities the suffering of sentient beings as a condition, or taking the preservation and long dwelling of the true Dharma as a condition, one is then able to roundly generate the three minds. "Entering the rightly determined group" means being in accord with the principle of the dharmakāya. "Ultimately never regressing" means not falling into the stages of ordinary beings or the two vehicles. "Dwelling in the Buddha-gotra" means that upon the initial generation of the mind, one immediately achieves correct awakening. "Accordant with the superior cause" means that taking the unarisen and unceasing as the fundamental cause for cultivation is precisely the correct cause by which all Tathāgatas attain the Way. > — English (machine translation) (machine translation) - [Previous: 5.48](https://indike.org/pramana/in.bauddha.taisho.1850.5.48) - [Next: 5.50](https://indike.org/pramana/in.bauddha.taisho.1850.5.50) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1850.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1850~en-mt.5.49) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1850.5.49](https://indike.org/pramana/in.bauddha.taisho.1850.5.49) · Pramāṇa