大乘起信論裂網疏 1.25

1.25

"Making the causes": Liang [version] says "causes and conditions," namely the causes and conditions of the four siddhāntas. If Buddhas and bodhisattvas lack the causes and conditions of the four siddhāntas, they do not preach the Dharma. "Establishing the meaning" means relying on the objective realm to reveal the truth, erecting the correct Dharma of the Mahāyāna. "Explaining and interpreting" means various instructions, expounding the real meaning that has been established. "Cultivating faith": Liang says "cultivating practice and faith," meaning urging forward beginner faculties to cause them to initiate practice based on understanding. "The benefits": Liang says "exhorting practice and benefits," meaning concluding by making clear the efficacy of this treatise to make people aspire to it and turn towards it with faith. Herein, the first, making the causes, generally makes clear the causes and conditions of the four siddhāntas. The second, establishing the meaning, is spoken in terms of the supreme-truth [siddhānta], since for those of superior faculties it need only be raised for them to know it is there. The third, explaining and interpreting, is spoken in terms of the counteractive [siddhānta], subtly dissecting for those of middling faculties to cause them to sever doubt and grasping forever and enter realization according to the text. The fourth, cultivating faith, is spoken in terms of the individual-adaptation [siddhānta], urging forward cultivation for those of lower faculties to cause them to initiate practice based on understanding. The fifth, the benefits, is spoken in terms of the worldly [siddhānta], praising virtues and halting slander for those who have not yet planted roots of goodness to cause them to rejoice and aspire to it. Furthermore, speaking of a single person obtaining benefits in sequence: the second, establishing the meaning, causes one to know that the meaning of Mahāyāna is simply the mind of all sentient beings without having to seek elsewhere, obtaining the benefit of rejoicing; the third, explaining and interpreting, causes one to understand the true meaning regarding the one mind and two aspects, obtaining the benefit of generating goodness; the fourth, cultivating faith, causes one's wondrous understanding not to be like reciting recipes and counting another's treasures, obtaining the benefit of eradicating evil; the fifth, the benefits, causes one to know one is equal to what is cultivated and realized by Buddhas and bodhisattvas, obtaining the benefit of entering principle. These are all tentative distinctions; in reality, each and every part fully possesses the four siddhāntas. Furthermore, "making the causes" is the preface; the three beginning with "establishing the meaning" are the main body; the specific benefits are the dissemination section. The initial section on taking refuge and stating intent is concluded.