大乘起信論略述 1.26

1.26

論。答曰至解緣別　述曰。自下第四通其所難。於中有二。初略通所難。次廣破疑情。後結明此論。此初也。修多羅中雖有此法者。舉彼問辭縱其所難。眾生已下答其所難奪彼疑情。根行不等者。顯根異同。根謂根性。行謂心行。根有利鈍。心示廣略。故言眾生根行不等。受解緣別者。顯緣增微。緣有二種。一人。二法。人謂如來及佛弟子。法謂經論廣略文義。依此二緣勝緣劣受解故。言受解緣別。根勝緣強雖不假論。根微緣劣寧度論乎。

[Treatise:] "Answer: ... the conditions for receiving understanding are distinct." / [Exposition:] The fourth section below resolves the objection. It has two parts: first, briefly resolving the objection; next, extensively demolishing doubts; later, concluding with an explanation of this treatise. This is the first. / "Although these dharmas exist in the sūtras" adduces the questioner's words to concede the objection. / "Sentient beings..." and below answers the objection and refutes their doubts. / "Faculties and practices are not uniform" reveals the differences and similarities of faculties. "Faculties" means root capacities; "practices" means mental actions. Faculties have sharp and dull; minds show broad and concise; hence it says that sentient beings' faculties and practices are not uniform. / "The conditions for receiving understanding are distinct" reveals whether conditions are augmented or meager. Conditions are of two kinds: 1. persons, 2. dharmas. "Persons" refers to the Tathāgata and disciples of the Buddha; "dharmas" refers to the broad and concise texts and meanings of the sūtras and treatises. Relying on these two conditions, one receives understanding through superior conditions or inferior conditions; hence it says that the conditions for receiving understanding are distinct. If the faculties are superior and the conditions strong, although they do not rely on treatises, when the faculties are slight and conditions inferior, how could they cross over without a treatise?