大乘起信論略述 1.9

1.9

論。為欲令眾生至佛種不斷故　述曰。此述意也。謂對三寶述造論意。文中四句。即為四義。初句顯其所為眾生。眾生雖多不過三聚。一邪定聚。十千劫前未起信者。二不定聚。十千劫中信未定者。三正定聚。十千劫後十住位人。今此為欲令眾生者。正被中間不定聚人。令其信心成決定故。兼通邪正二聚眾生。令當成信增解行故。此句顯其所除之障。障有二種。謂疑及執。由疑迷真故失真樂。因執起妄而種苦因。故下論中顯示正義釋根本義令悟真樂。對治邪執離人我見令捨苦因。故言除疑捨邪執也。次第三句顯所成德位。令眾生依大乘教觀大乘理報大乘果發起大乘正信心行故。言起大乘正信。正信行者。即下論說三種發心四信五行。翻前疑故云信。翻前邪故云正。後句顯其所入之位。欲令得入種性位中定紹佛果。令自依法佛種相續能為他說。令法相續。令他佛種亦不斷絕。由其自他及正教法三種佛性得相續故。故云佛種不斷故也。

[Treatise:] "In order to cause sentient beings... so that the lineage of Buddhas may not be interrupted." / [Exposition:] This explains the intention. It refers to stating the intention behind composing the treatise before the Triratna. The four lines of the text correspond to four meanings: / The first line reveals the sentient beings for whose sake it is composed. Although sentient beings are numerous, they do not exceed three categories: 1. the group fixed in delusion, those prior to the ten thousand kalpas who have not yet awakened faith; 2. the unfixed group, those within the ten thousand kalpas whose faith is not yet determined; 3. the group fixed in truth, those after the ten thousand kalpas who are in the stages of the ten abidings. Now, this phrase "in order to cause sentient beings" is directed primarily to the people of the intermediate unfixed group, to cause their faith to become definitive. It also secondarily extends to sentient beings of both the deluded and the true groups, causing them to develop faith in the future and to increase in understanding and practice. / This line reveals the obstacles that are to be eliminated. Obstacles are of two kinds: doubt and attachment. Due to doubt, one is confused about suchness and thus loses true joy. Because of attachment, delusion arises and plants the causes of suffering. Therefore, later in the treatise, in "Revealing the Correct Meaning" and "Explaining the Fundamental Meaning," it causes one to awaken to true joy; in "Remedying Pernicious Attachments," it distances one from the view of a personal self, causing one to abandon the causes of suffering. Hence it says, "eliminating doubt and abandoning pernicious attachments." / Next, the third line reveals the virtues and stages that are accomplished: causing sentient beings, by relying on the Mahāyāna teaching, contemplating the Mahāyāna principle, and responding to the Mahāyāna fruition, to awaken correct faith and practices in the Mahāyāna. Hence it says, "awakening correct faith in the Mahāyāna." Correct faithful practices refer to the three kinds of arousing the aspiration, the four faiths, and the five practices explained later in the treatise. It is called "faith" because it overturns the former doubt; it is called "correct" because it overturns the former error. / The last line reveals the stage that is entered. It seeks to cause them to enter into the stage of the lineage and definitely succeed to the fruition of Buddhahood. By relying on the Dharma, they cause their own lineage of Buddhas to continue, and they are able to explain it to others, causing the Dharma to continue and preventing the lineage of Buddhas in others from being cut off. Because the three kinds of Buddha-nature—oneself, others, and the correct Dharma teaching—are continued, it says: "so that the lineage of Buddhas may not be interrupted."