起信論註 1.7

1.7

[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".