大乘起信論廣釋卷第三．四．五 5.2

5.2

論。分別發趣至趣向義故　釋曰。以下第三發趣道相。於中有二。初標意顯名。後別開分別。此初也。此中應當先明道義。然後方顯發趣等相。所言道者有其四義。能所通行依趣義故。此既不□教理行果故。一切法皆得□道□此經中隨宜異說。或有數□說教為道。如涅槃云。為人演說。名之為道。由聞法故。斷除疑解得菩提故。總說雖然別分別者。或說大乘教獨名道。以佛道聲令一切皆解。教皆非了義所說。未離色聲行邪道故。或通三乘教亦名道。我如導者。知道說道。為求三乘者。說三乘法故。或法言教皆名為道。一切言音法輪聲。攝語言文字。而作佛事。人天善根以成熟之菩薩。亦依外道教故。或有聖教說理為道處處皆說道理道理由以此理即是道故。此總說已別分別者。或有唯說真諦名道。說乘如實道而成正覺。自性清淨心名為道諦故。或通二諦皆名為道故。經說有四種道理。觀待道理。作用道理。作證成道理。法爾道理。此通真俗二種理故。或通諸法皆得名道。說一切法皆亦如也。十方三世即一塵倉。一即一切。一切即一。融攝無礙皆即真故。由此經說。婬怒癡等皆名為道。生死染法即是道等。菩薩遍通一切道理為欲成就一切智故。或有聖教說行為道故。有說云精勤行道。當求出離。慎益放逸。然於此中亦有差別。或說大乘行方名道。說行大道益示小逕。但行菩薩道當得作佛故。或三乘行通名為道。汝等所行是菩薩道。三十七種道只善法。通是三乘所行道故。三乘亦有有漏無漏我空法空諸勝道故。或一切行皆名為道。菩薩遍行一切行故。乃至示現行外道行為欲調伏一切眾生令魔憒究不得便故。或有聖教說果為道。淨名經中說。佛道名。又說當成菩提之道。又說速趣向涅槃道。然於此中亦有差別。或有唯說佛果名道。唯有佛乘無二三乘。乘是寶乘道趣道場。滅化城已向寶止道。由是唯佛果名為道。或通三乘果皆名道。皆同此一妙法淨道皆同此一究竟清淨。又說一道一行一緣。又說三乘同解脫等。或一切果皆名為道。如來化身遍於六道。六道之果皆佛攝故。修無我道而成此果。不存自體身心相故。具福資糧成就此果。具足一切身心相故。若存一相為自體者。我相不亡不名聖人。若他一相而不備者。不名具足圓滿之果。由具一切身心果故。得名究竟正等菩提。既言道者。有其四種。今於此中所說何者。有義。此中說佛果道。是所分別發趣處故。謂佛功德即所證道。是佛假者所依證故。是諸菩薩發心修行所趣向果道境故。既是所依證趣向處故。唯佛果獨名為道。有義此中兼說理道。始覺佛果即本覺故。真理是佛所依證處。由證此理得佛果故。亦是菩薩所趣之道。菩薩發心趣本源故。新論說為得道正因。正因即是真如理故。是故此中亦顯理道。有義此中亦顯行道。要由行因證理果故。新論說為修行正道。行是所修正道相故。又說是佛得道正因故。行亦是道正因故。說菩薩修令其現前。即所起行名現前故。說人修行一切善行。自然歸順真如法故。由佛證智依行成佛。說是諸佛所證之道。亦是菩薩發心修行。假者之所趣向處故。是故說行亦名為道。有義此中教亦名道。亦是能趣所趣等故。從真法界之所等流為聞熏習。成出世故。舉體皆是圓智用大□能為作菩提因故。於前諸法無不等遍。亦是佛智所證道故。欲悉顯了淨密之音菩薩因是初發心故。故兼教者。於理圓明。雖此四釋於義皆通。然據顯勝唯取理果。以是深圓依趣道故。依教起行。為欲趣向。此所證理所得果故。理果即是真如。三大是此論中正所宗故。

[Treatise:] "The differentiation of setting forth... because it has the meaning of proceeding toward." / Commentary: Below is the third [section], on the characteristics of setting forth on the path. Within this there are two parts: first, indicating the intention and revealing the name; second, distinguishing them separately. This is the first. Here, one should first clarify the meaning of "path" (mārga), and only then reveal the characteristics of setting forth and so forth. What is called the "path" has four meanings: because of the meanings of being able to traverse, being traversed, being relied upon, and proceeding toward. Since this [subsumes] teaching, principle, practice, and fruition, all phenomena can be [called] "path" [...]. In these sūtras, different explanations are given according to suitability. Some [...] explain teaching as the path. As the Nirvāṇa [Sūtra] says: "Expounding it for others is called the path." Because of hearing the Dharma, one severs doubt, understands, and attains bodhi. Although this is the general explanation, in distinguishing them separately: some say that the Mahāyāna teaching alone is called the path, because the sound of the Buddha's path causes all to understand, [whereas lower] teachings are all not definitive explanations, for not having departed from form and sound, one walks a heterodox path. Or, it broadly encompasses the teachings of the three vehicles as also being called the path: "I am like a guide who knows the path and explains the path," because for those seeking the three vehicles, he expounds the Dharma of the three vehicles. Or, spoken teachings of the Dharma are all called the path: all vocal sounds, the voice of the wheel of Dharma, subsume speech and letters and perform Buddha-works, maturing the wholesome roots of humans and devas; the bodhisattva also relies on non-Buddhist teachings. Or, some sacred teachings explain principle (yukti/tattva) as the path: everywhere they speak of the principle of the path and the principle of the path, precisely because this principle is the path itself. Having explained this generally, to distinguish them separately: some explain only the ultimate truth as the path, saying that by riding the true and real path one achieves correct awakening, because the intrinsically pure mind is called the truth of the path (mārgasatya). Or, it broadly encompasses both truths as both being called the path; hence the sūtras speak of four kinds of reasoning: reasoning of dependence, reasoning of function, reasoning of demonstration through evidence, and reasoning of natural law (dharmatā). These broadly apply to both kinds of principle, ultimate and conventional. Or, it broadly encompasses all phenomena as being capable of being called the path, saying that all phenomena are likewise suchness; the ten directions and three periods of time are a single granary of dust; the one is all, the all is one; harmonious and unhindered, all are identical to the real. For this reason, sūtras say that passion, anger, delusion, and so forth are all called the path, that the defiled phenomena of saṃsāra are themselves the path, and so forth; the bodhisattva broadly penetrates all principles in order to accomplish all-knowledge. Or, some sacred teachings explain practice as the path; hence it is said: "Diligently practice the path; you should seek escape; take heed against increasing negligence." Yet within this there are also distinctions: some say that only Mahāyāna practice is called the path, saying that walking the great path shows the insignificance of the small tracks, because only by practicing the bodhisattva path will one become a Buddha. Or, the practices of the three vehicles are broadly called the path: "What you practice is the bodhisattva path"; the thirty-seven factors of awakening and wholesome dharmas are broadly the paths practiced by the three vehicles; because the three vehicles also possess contaminated and uncontaminated, self-emptiness and dharma-emptiness, superior paths. Or, all practices are called the path, because the bodhisattva broadly carries out all practices, up to and including manifesting the practices of non-Buddhists in order to tame all sentient beings and prevent Māra from finding an opening in their agitation. Or, some sacred teachings explain fruition as the path. The Vimalakīrti-nirdeśa Sūtra speaks of the name of the Buddha path, and also speaks of "shall accomplish the path of bodhi," and also speaks of "swiftly proceeding toward the path of nirvāṇa." Yet within this there are also distinctions: some say that only the Buddha-fruition is called the path, for there is only the Buddha-vehicle, without a second or third vehicle; riding this jeweled vehicle, one's path proceeds toward the bodhimaṇḍa, and having extinguished the conjured city, one heads toward the path of the jeweled resting place; therefore only the Buddha-fruition is called the path. Or, it broadly encompasses the fruitions of the three vehicles as all being called the path: all share this one wondrous Dharma, the pure path, all share this one ultimate purity; moreover, it speaks of "one path, one practice, one condition," and also speaks of the three vehicles sharing the same liberation, and so forth. Or, all fruitions are called the path: the Tathāgata's nirmāṇakāya pervades the six destinies, and the fruitions of the six destinies are all subsumed by the Buddha; cultivating the path of non-self, one accomplishes this fruition, because marks of physical and mental self-substance are not maintained; fully possessing the provisions of merit, one accomplishes this fruition, because marks of all bodies and minds are fully provided; if one maintained a single mark as one's own substance, the mark of self would not be extinguished and one could not be called a noble one; if one lacked a single mark of others, it could not be called the complete and perfect fruition; because it is fully endowed with the fruition of all bodies and minds, it is called ultimate, correct, and equal bodhi. Since it is said that the path has four kinds, which one is spoken of here? One position holds: Here it speaks of the path of Buddha-fruition, because it is the place of proceeding that is being differentiated; that is, the Buddha's qualities are the realized path, because they are what the nominal Buddha relies on and realizes, and they are the realm of the fruition-path toward which all bodhisattvas resolve and practice to proceed; since it is the place relied on, realized, and proceeded toward, only the Buddha-fruition is uniquely called the path. Another position holds: Here it also speaks of the path of principle, because the initially awakened Buddha-fruition is none other than original awakening; the true principle is that upon which the Buddha relies and realizes, because by realizing this principle one attains the Buddha-fruition; it is also the path toward which the bodhisattva proceeds, because the bodhisattva resolves to proceed toward the fundamental source; the new translation calls it the correct cause for attaining the path, and the correct cause is precisely the principle of tathatā; therefore here it also reveals the path of principle. Another position holds: Here it also reveals the path of practice, because one must depend on the cause of practice to realize the fruition of principle; the new translation calls it the correct path of cultivation, because practice is the characteristic of the correct path that is cultivated; moreover, it says that it is the correct cause for the Buddha to attain the path, so practice is also the correct cause of the path; it says that the bodhisattva cultivates to bring it to presence, meaning that the practice undertaken is called coming to presence; it says that when a person cultivates all wholesome practices, they naturally accord with the Dharma of tathatā; because the Buddha's realizing wisdom relies on practice to accomplish Buddhahood, it is said to be the path realized by all Buddhas, and it is also the place toward which the bodhisattva, through resolving and practicing, nominally proceeds; therefore practice is also called the path. Another position holds: Here teaching is also called the path, because it is also that which is able to proceed, that which is proceeded toward, and so forth; as the equal outflow from the true dharmadhātu, serving as the hearing-permeation that accomplishes the supramundane; its entire substance being the great activity of complete wisdom [...], capable of serving as the cause for bodhi; pervading all preceding phenomena without exception, it is also the path realized by the Buddha's wisdom; wishing to fully reveal the pure and secret voice, the bodhisattva initially generates the mind based upon this; therefore, including teaching is fully luminous in principle. Although these four interpretations are all viable in meaning, according to the preeminent sense, one takes only principle and fruition, because they are the deep and perfect path of reliance and destination. Relying on teaching, one generates practice in order to proceed toward this realized principle and the fruition attained, for principle and fruition are tathatā, and the three greatnesses are the primary purport of this treatise.