[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [起信論註](https://indike.org/pramana/in.bauddha.taisho.2815) › 1.7 # 起信論註 1.7 起信論註 1.7 - **Language:** Classical Chinese ### [1.7](https://indike.org/pramana/in.bauddha.taisho.2815.1.7) 論云何為八一者因緣總想所謂為令眾生離一切苦得究竟樂非求世間名利恭敬故　述曰。次下第二依數辨義。別辨八因即分為八。於中初一是總相因。其後七種是別相因。言總相者。有其三義　一通諸論而作所以（答。通諸論而作所者。次一段義通一切十二部經。總言謂令眾生離一切苦得究竟樂）二通諸根而作所為。非唯彼不定聚故　三通諸分而作發起。非唯正作立義因故　解釋有三種。云何為三。一者顯示正義。二者對治邪執。三者分別發趣道相。顯示正義者。正釋所立大乘法義。所顯非邪故名正義。以教辨明故名顯示正理。既陳情惑斯遣（答。若見道理情惑則除。答。情惑者則是妄相也。妄相情有理無故名情惑斯遣）第二對治邪執。二見妄著故名邪執（答。何名為邪執。一者人我執。二者法我執）以教令除名曰對治（答。對者可破壞故。可對治故。皆不可壞。問。何者是對治。答。我見人見皆妄執。妄執皆妄相。不可壞故。故名可破壞故）邪執既除依階趣正故有第三發趣道相。本覺虛通目之為道（問。何者是本覺　答。本覺者根本真如。在凡時則是本覺。若知後成佛則名始覺。因之為道者。答。目亦名心眼。亦名定惠道者。則無分別平等一如）起行向之名為發趣（問。起行向之向何處去。答。只取無上菩提。過去佛亦行此道德成正覺。未來佛亦行此道德成正覺）趣之狀名之為相。似教宣示名為分別。 > \[Treatise:\] What are the eight? The first is the cause of the general mark, which is: to cause sentient beings to be liberated from all suffering and attain ultimate bliss, not out of seeking worldly fame, profit, or respect. \[Commentary:\] Next, the second part distinguishes the meanings according to the number. Separately distinguishing the eight causes, it is divided into eight. Among them, the first one is the cause of the general mark; the subsequent seven kinds are the causes of particular marks. As for the general mark, it has three meanings: First, it serves as the reason common to all treatises. (Answer: "It serves as the reason common to all treatises": this following meaning applies throughout all the twelve divisions of scriptures; stated generally, it means causing sentient beings to be liberated from all suffering and attain ultimate bliss.) Second, it serves as the purpose common to all faculties, not merely for those of the undetermined group. Third, it serves as the initiation common to all sections, not merely as the cause for setting up the thesis. The explanation has three kinds. What are the three? The first is showing the correct meaning; the second is countering heterodox attachments; the third is analyzing the marks of setting out on the path. "Showing the correct meaning" properly explains the doctrine of the Mahāyāna dharma that has been posited. What is shown is not heterodox; hence it is called "correct meaning". Because it is clarified by means of teaching, it is called "showing the correct principle". Once set forth, emotional delusions are thereby dispelled. (Answer: If one sees the principle, emotional delusions are eliminated. Answer: Emotional delusions are delusory marks. Delusory marks exist in emotion but are absent in principle; hence it is called "emotional delusions are thereby dispelled".) Second, "countering heterodox attachments": falsely clinging to the two views is called "heterodox attachments". (Answer: What are called heterodox attachments? First, attachment to a personal self; second, attachment to dharmas as self.) Using the teaching to eliminate them is called "countering". (Answer: "Counter" means capable of being destroyed; capable of being remedied; yet \[ultimately\] none can be destroyed. Question: What is countering? Answer: The view of self and the view of person are all false attachments; false attachments are all delusory marks; because they cannot be destroyed, hence it is called "capable of being destroyed".) Once heterodox attachments are eliminated, one advances toward the correct according to stages; hence there is the third, "the marks of setting out on the path". Original enlightenment is open and unimpeded, which is designated as the "path". (Question: What is original enlightenment? Answer: Original enlightenment is the fundamental tathatā; when among ordinary beings, it is original enlightenment. If after understanding one achieves Buddhahood, it is called initial enlightenment. As for designating it as the path: Answer: "Designating" is also called the mind's eye; it is also called samādhi and wisdom; the "path" is non-discriminating, equal, and unified tathatā.) Undertaking practice toward it is called "setting out". (Question: Undertaking practice toward it—toward what place does one go? Answer: One simply aims for unsurpassed bodhi. Past Buddhas also practiced this path and attained right enlightenment; future Buddhas will also practice this path and attain right enlightenment.) The manner of setting out is called "marks"; setting it forth in teaching is called "analyzing". > — English (machine translation) (machine translation) - [Previous: 1.6](https://indike.org/pramana/in.bauddha.taisho.2815.1.6) - [Next: 1.8](https://indike.org/pramana/in.bauddha.taisho.2815.1.8) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2815.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2815~en-mt.1.7) — English, machine translation ## Linked texts (4) - [起信論疏筆削記](https://indike.org/pramana/in.bauddha.taisho.1848.1.57) — Classical Chinese - [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846.1.80) — Classical Chinese - [釋摩訶衍論](https://indike.org/pramana/in.bauddha.taisho.1668.2.8) — Classical Chinese - [大乘起信論略述](https://indike.org/pramana/in.bauddha.taisho.2813.1.16) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2815.1.7](https://indike.org/pramana/in.bauddha.taisho.2815.1.7) · Pramāṇa