大乘起信論略述 1.5

1.5

In preparing to explain this treatise, there is an analysis through three sections: first, clarifying the intent of composing the treatise; second, revealing the source of authority of the treatise; third, explaining the meaning of the treatise's text. Regarding the first, the intent of composition: according to the treatise's four meanings and eight causes, it is explained in detail below. Now, briefly summarizing them, there are two meanings: first, to cause [beings] to leave behind delusion; second, to reveal the truth. Each of these two has two [aspects]: first, for oneself; second, for others. That is to say, the fundamental nature of the one mind of all sentient beings is neither active nor quiet, neither arising nor ceasing, neither pure nor defiled. Perfumed by avidyā, it is stirred to become deluded thought, transmigrating in birth-and-death and fully experiencing all suffering. Now [the treatise] causes sentient beings to realize that their own mind-nature is originally quiescent, causing them to be without stirred thoughts. Where there is movement, it is all the movement of thought from avidyā. Avidyā also has no [real] point of arising. Knowing that the mind is without movement and does not give rise to thoughts, one accords with and realizes the source of the mind, never to transmigrate again. This is what the sūtras call leaving behind the deluded marks of one's own mind and attaining pratyātmāryajñāna. This is the central tenet taught in the Dharma sūtras. Relying on what is penetrated, one can practice; relying on what one has practiced oneself, one can teach others. This is what the sūtras refer to as the realization of the tenet and the exposition of the teaching: realization of the tenet is for practice, while exposition of the teaching is for the foolish. It is to reveal these meanings that he composed this treatise.