Awakening Faith in the Mahayana Commentary (大乘起信論義疏) · Four Noble Truths Sutra Thus I have heard: (1a) · Thus have I heard - Illuminating Buddhist Wisdom with AI

大乘起信論者蓋乃宣顯至極深理之妙論也。摧邪之利刀排淺之深淵立正之勝幢。是以諸佛法身菩薩皆以此法為體。凡夫二乘此理為性。改凡成聖莫不由之。是故釋尊為表此法以殊勝故。超過巨海須彌山等於鐵圍上楞伽城中十頭羅剎宮殿之中說此法也。即表其三乘絕分如法華論主。論主問言。何故住此靈鷲山中說此法耶。釋言。為題此一乘法以殊勝故依處以題。又十地論中問。何故在此他化自在天摩尼寶殿中說此法門。釋言。為題十地法門以殊勝故挍量勝故。此亦如是一化所說教雖眾多要唯有二。一者聲聞藏二者菩薩藏。教聲聞法名聲聞藏。教菩薩法名菩薩藏。何以故知佛教但二。有事有文。言有事者佛滅度後迦葉阿難於王舍城結集三藏名聲聞藏。文殊阿難於鐵圍山集摩訶衍。名菩薩藏。故知佛教無出此二。言有文者涅槃經言。十二部中唯方廣部菩薩所持。餘十一部聲聞所持。地持論中亦同此說。下復說言聲聞菩薩出苦道說修多羅。結集經者謂集二藏。說聲聞行為聲聞藏。說菩薩行為菩薩藏。故知所說無出此二。亦名大乘小乘半滿教也。名雖有異其義不殊。此二藏中各分有三。謂修多羅毘尼毘曇。小乘三藏者如四阿含經。是修多羅藏。五部戒律是毘尼藏。毘曇成實是毘曇藏。大乘三藏者如涅槃華嚴等。是修多羅藏。清淨毘尼方等經等是毘尼藏。十地地持等是阿毘曇藏。今此論者二藏之中菩薩藏。攝三藏之中是第三阿毘曇藏。亦名摩德勒伽藏。此云行境界。亦名摩夷此云行母。此論所明八識之理為體行法為宗。諸菩薩等依於此理得起修行。依行成德故言菩薩摩德勒伽藏也。所言大者物莫能過目之為大。既言至極焉有勝己。故言名大。所言乘者運載為義。乘有二種。一法二行。言法乘者能運他用。無自運義。即是理法。言行乘者自運運他故名為乘。今此論中具明理行故有二種乘。總而言之亦名一乘。無異趣故亦名佛乘。佛所乘故此皆是。名雖有異其實不改。故言大乘也。所言起者成立為義。所言信者決定為義。此信有二釋。一云就十信位中令起真常證信也。二云即是妙法師說。是勸信也。論主是其不足之人所說之法甚深極理。恐其不順。作煩惱緣。故言我所說大乘法應當起信。不應誹謗。故論末中我今隨分總持說竟。應當敬信。若人能信是法功德無盡。何以故。理無盡故。若人誹謗獲大罪苦。始終意同豈容異乎。如菩提心論中勸發品在初建也。為說六度故先勸發心為修行也。此亦如是。為說深理故先勸起信也。問。何故要先勸起信者。此信乃是入佛法之首故。華嚴經云。信為道源功德母。又論中云。信心如手。有手之人入海寶藏隨意拾取。無手之人雖遇寶藏不得拾取。信心亦爾。若有信人入佛法寶隨分修行得解脫樂。若無信人雖遇佛法空無所獲。故要起信。所言論者簡異佛經之辭也。若通言之一切皆論。謂五明論是也。一切皆經謂五經是也。若別言之佛所說者名之為經。若餘人說佛所印可亦名為經。如維摩勝鬘等是也。若佛滅度後聖人自造解釋佛經名之為論。凡夫所造名為義章。今此論者佛滅度後菩薩所造名之為論。論者所謂賓主相談因之為論。故言大乘起信論也。言馬鳴菩薩造者是為題其論主名也。亦釋幡者如龍樹論釋。所以菩薩造此論者。佛滅度後正法之時大聖去近。人根厚信故無異端。七百歲後大聖去遠。聖弟子眾遂佛滅度人根薄信。以世衰故外道異端競興於世。所謂青同仙人出建陀論二十卷。過去無因為宗。黃頭仙人出闡陀論。自然為宗。及衛世師論第十八部是也。於時有沙門釋子。號曰法勝。對破外道故依毘婆娑廣論西方沙門及薩婆多抄出二百五十行偈。造出四卷毘曇。雖然人根薄心鈍故毘婆沙廣論不能受持。四卷其略不得義理。是故須出。達磨多羅廣論之中。依西方沙門義與譬喻義。加二百五十行偈。抄以用造作雜心十一卷論也。故論初言極略難解知。極廣令智退。我今處中說廣說義莊嚴。此二論主并宣有相之教令退異乘。因緣為宗。雖明空理但法上橫計定性不定法體。又後八百九十歲後出呵梨跋摩。前雖造論滅邪外道。觀有相故不得聖道。依毘婆沙此方沙門義與曇無德義。造成實論二十卷也。廣論之中偏宣無相之教。明生法二空。觀空得道為宗。雖三論主造論宣通。猶謂六識名相之事。非題極理。而眾人等競習此論。執為究竟。興弘於世。將欲隱沒牟尼大意。是故復出馬鳴菩薩。愍傷眾生拕非人流。感𭆖佛出極意潛沒。依楞伽經造出起信論一卷也。雖文略少義無不盡。八識常住為體。修行趣入為宗。習六七識妄。故修盡拔眾人等執究根原。釋八九識真故湛然示迷方類趣入處也。造意如是。此論中有三段明義。第一致敬三寶。第二論曰有法以下出其所造。第三後終二偈總結迴向。何故有此三段者欲作大事不能輕為故先敬三寶。次出作事作事竟故所有功德迴向發願。次第三總結迴向。就第一中有三。一者汎明諸論之首致敬不同。二者論首歸敬之意。三者隨文解釋。所言論首歸敬不同者。或具敬三寶如大智論今此論等。或唯佛法如十地論等。或但敬佛如地持論等。此皆有意。所以具敬具足福田故。何故但敬人法者。藉法成人故須禮佛。法者所釋之理。故須敬法。何故唯敬佛者。佛為教主故須禮佛。餘非教主故廢不禮。言敬意者有六種意。一者作論所依荷思致敬。二者請承加護。三者為生物信。四者敬事之宜。五者為表勝相。六者為開眾生佛法僧念。初言作論所依荷思敬者。若無佛說經今無所說。若無其法論無所依。若無僧傳已則不聞。由藉此三。今論得興故須皆禮。二言請護者。若無加力何能勘說如此深理。要佛加力能說此法。如金剛藏菩薩欲說十地法門時。加四勘知四十無礙辯才。故末法惡時傳化不易。若無三寶威力加護無由自通。故須致敬以請助。三言為信者。論主自是不足之人造論釋經。人多不信。要須歸禮示有宗承。有所制立人方取信。是故頂禮。四言敬儀者。如似世間孝子忠臣凡所為作必造啟白君父。菩薩如是。重敬三寶過父及君。今欲造論解釋經時。寧不致敬啟白造論。故須歸禮。五言表勝者。如成實說。三寶是其吉祥境界。樹之論首以題論勝故先致敬。六言開眾生三寶念者。如雜心說。為令眾生於三寶中發心趣求信解觀察供養歸命故頂禮之。第三隨文解釋者。文中有二。一者初兩行偈。正明致敬三寶。二者為欲令下一行偈。明造論之意。就第一中有三。一行餘一句明佛寶。二者法性真下二句明法寶。三者如實修行等一句者明僧寶也。就第一中有二句。一者一行偈明應身。二者一句明法身。言歸命者是其論主敬心了辭也。內正報中命根為要。故舉要命屬彼三寶。名之為歸。為表心了。如身業中頂禮佛足。字及釋者。命者告也。所言盡者非局之辭。言十方者舉處以明所敬佛寶遍在十方。故舉在方皆依之辭。此是廣義。若言縱義應言三世。而義左右隱題言耳。言最勝者是應佛十號中初號也。非群品同故曰最勝。乘如實道來成正覺。豈非最勝。言業遍知者應佛中福智二德也。福成就故眾人應供。種智成就名正遍知。十號中略舉三號。經中多舉此三號者十號中體故。涅槃序品中言今日如來應正遍知將入涅槃。勝鬘經亦如是說。此是一句嘆應佛名稱功德。下次一句嘆色身德。所言色者以三十二相莊嚴其身故名為色。言無礙者嘆其異辭。凡夫色者質礙為義。如來之身而無礙故曰異也。言自在者嘆其勝也。轉輪聖王雖具三十二大人相而不得自在。猶苦無我。應佛非此。自在無極。此之一句嘆色身也。下次一句歎意業德。言救世者救者覆義。救覆生善。即是與樂得樂因故此是慈也。言大悲者悲者護義。護之止惡。悲能拔苦。應佛之意無出此二。是之一句嘆意業德也。自下一句合敬真身。言及彼者敬應佛。已兼敬真故名之及也。對此應佛體用異故名之為彼。言身體者是法佛也。萬德積聚名之為身。法無藉他故名為體。亦可應用所依在之為體故曰身體。所言相者是報佛也。法體之相故曰報佛。此之一句合明法身。問。何故應中具明三德真中總乎。答。應佛其是教主也。故偏廣嘆。真身非主故總嘆耳。理應齊論敬佛寶竟。此下明法。言法性者此之真有自體名法。恒沙佛法滿足義故。非改名性。理體常故。大智論云。白石銀性。黃石金性。水是濕性。火是熱性。一切眾生有涅槃性。故言法性。言真如者是之真空無可妄故。名之為真。無所立故。名之為如。此法絕待。超出百非故曰真如。故十地論云。自體本來空。自體此是猶前法性。空猶真如。所言海者從喻為名。不得當法為言。故舉勝以況。深邃難底猶如大海。故大經中譬如大海有八不思議。涅槃亦爾。此之一句明嘆理性。自下一句行教合論。言無量者數中極也。此之非是華嚴經中數中無量。非數量故名為無量。言功德者為功用所得。故為功德。德者得也。修行所得非數量。故名無量功德。此之行法。所言藏者此之教也。教能包含理行之法。故名為藏。故文言三藏教也。亦可行藏。無量功德積集名藏。理法如海。行法如藏。教法無也。何故無者教無別體。音聲為體。故是不敬。此之二句明法寶也。自下一句嘆僧寶。言如實者遣邪取正。故曰如實。言修行者在不足位。研習勝進故曰修行。所言等者此類非一。故曰等也。自下一偈造論之意。此中有二。一者半偈遣邪。二者半偈立正。言為欲令眾生者明所為人。不自為己。專為眾生。造論意業故曰為欲。以惡法成故處處受生。名為眾生。自下一句明所除事。言除疑者猶豫名疑。正信對治名為除也。何故除者諸眾生等不得聖道。生諸惑者皆以疑故。故須除也。除者遣也。言捨邪執者諸眾生等。以我見故以為邪執。今題正義故捨邪執。捨者離也。何故捨者我見是其眾惑之本。若無我見眾惑無住。問。若爾何故毘曇我見非惑。釋。此之就欲界眾生以我見故起修道行。故作此說。非是道理。自下二句明立正也。言起大乘正信者。正者非曲為義。餘義釋同前也。何故起此信者下題其意。佛種不斷故。立信之人修行能得常住佛果。故經言。生信心者生諸佛家。已種佛種。勝鬘經四種真子中。初真子者即是其事。紹佛位故名真子。此之初段竟。自下第二正出所造。此中有三。一者序分。二者從立義分以去立正宗分。三者從勸修利益分以去傳持末代分論。必有由故先明序。由序既興所說宜題。故次第二明正宗分。聖者造論為利群品。造論既周。嘆勝勸學令不斷絕。故次第三明傳持分也。就初序中二門分別。一明經論作序不同。二者隨文解釋。言不同者。經之與論序相則異意則同也。言相異者。經中序者凡有二種。一者證信序。二者發起序。言證信者。阿難稟承佛化欲傳末代。先云如是我從佛聞。證成可信。名證信序。言發起者。如來將說法故先現諸相。招眾有緣。集眾起說。名發起序。論家為序則不如是。無有二序。何故爾者論主是其自意造論不傳佛語。不同阿難直傳佛語故。無如是我聞等言以為證信。又須論主無有現相然後造論。不同如來大聖本說。故無發起。但述其意以為序耳。是故異也。言意同者。經之與論同為欲說正之初。故名為同也。言隨文釋者。文中有二。一者總表。二者問。有何因緣以下別表其意。就第一中有二。一者總勸起信。二者從有五分以下總判科文。言論曰者。馬鳴菩薩說法之辭也。言有法者。是所說法也。謂七八識言能起者能應起也。言摩訶衍者。是其胡語。此方翻者。摩訶言大。衍是言乘。大乘之言如先說也言信根者。信是諸行之根本也。故言應起大乘信根也。何以故。此法中。信者即是大乘信故。即是最勝感佛近因。故經說言。復有正因。所謂信心首楞嚴等也。信者是其報佛正因。首楞嚴者亦名佛性。即是法佛之正因也。言是故應者總結釋之。自下第二科文說有五分者是總舉也。因緣分等是其別釋。文題可知。自下第二表其造意。此中有二。一者正表其意。二者問。修多羅中以下難解者料簡分別。就初中有二。一者問二者答言有何因緣而造此論者問其造意。自下正答。此中有三。一者略表舉。二者云何為八以下別釋。三者有如是等下結釋也。就別釋中有二。一者總表其意。二者從第三以下出所為人。就初言令眾生離苦者。所以眾生常在三途恒受苦者。由迷理故也。既是非不知。故造作惡行。常在三途。如人自宅無有出期。甚為可愍。是以菩薩造作斯論。顯真極理。令示是非離苦處也。言得究竟樂者。所以眾生不得樂者。不知善行是應行故。是故菩薩說諸善行。令知眾生修行趣入。得涅槃樂。何故非得人天樂者。非究竟故。悉無常故。是不令得也。言非求世間名利敬者。有二意。一者就菩薩說。我為眾生離苦得樂者。我非求名利。避他譏謙。二者所為眾生。我所說法非令得求世間恭敬。唯令求心證無上菩提。故說此法。次明所顯之法。言為欲解釋如來根本義者。出所說理非不了也。下顯其意。令諸眾生解不謬故。或執邪為正。或執妄為真。或執不了以為了義。皆是謬故。自下第二出所為人此中有三。一者有善根人。二者示方便消息業者無善根人。三者示修止觀以下明凡夫二乘。就初中一厚信次一薄信。言善根成就眾生者。此種性以上分得賢首證信位。故何以知者。佛性四句中為善根人故。言善根微少眾生者。是十信人也。以玄信故自下第二無善根人。言示方便者。依此論中悔過禮佛等也。言消惡業者此是業障。言善護心者是報障也。言遠離癡慢出邪網者是煩惱障癡慢是其五鈍使也。邪網是五利使也。此等三障皆滅除也。小乘法中但伏煩惱。不能除二。大乘法中皆斷三障。自下第三益凡夫二乘。此中有二。一者總釋凡二乘。二者別釋。言修止觀者。止是定也。觀是慧也。對治凡夫二乘心過故者。凡夫有著有之過。二乘有著無之過。為凡著有故令修定。為二乘人故令修慧。自下第二別釋。此中初一就凡。後一就二乘。言專念方便者。是其定也。言生佛前不退信者。得益不虛。如生淨土常見佛面。恒聞妙法。信心增強不退失也。自下次明二乘。言示利益者是慧益也。慧益不虛故勸修也。自下第三總結意也。亦可此八種因緣中。初一是總。後七別釋。就別釋中初一正釋。離苦章門。後七是其釋別。得樂章門。眾生離苦要是解理。眾生得樂由是行。故善行之首信心是也。餘義同前。自下第二有難解者。重料簡。此中有二。一者問。二者答。就答中有三。一者略二者廣三者結。初中二句。一初所為人後所寄人。言眾生根行不等者。受道眾生心器不平也。根者就昔。行者據今。昔根今欲深淺不同。故言不等。言受解緣別者。昔是極聖說經是佛。今日論主不足之人。故言緣別。既言所寄不同所為不等。何不重說。自下廣釋。此中有三。初釋緣勝所為亦勝。中釋衰事。後釋當機。言佛在世時者。表其時勝。眾生利根者所為之勝。能說之人以下表所寄勝。色心業勝者。色者是其三十二相。是身業也。心者是其大悲大慈。是意業也。言業勝者以因題果。以業勝故所感果勝。言圓音一演異類等解者是口業也。如來一音大小並陳。隨機等解。不差機說。此則佛為不虛說法。華嚴云。如來一音演說法。眾生隨力各得解也。三業皆勝故言緣勝。言則不須論者。結釋利根。以鈍根故造論解經。乃得悟解。以利根故佛說則解。故不須論也。自下第二釋衰事。若如來滅後者。表其時衰。或有眾生者。所為不等。兩雙四句。所謂有力無力。初二句有力。後二句無力。初中廣聞小解。小聞多解。是為一雙。或有眾生無自心力以下明無力人。此中有二句。初無力故廣聞而得解者。後句無力故廣聞不得心樂少文而得多解。是為一雙。如是論者以下明正當機。猶前第四人也。此論文略而義無不盡。故言總攝如來廣大深法無邊義故也。非是小乘狹小之理。故言廣大。佛乃所窮故言深法。理無限齊故言無邊應說此論者。結表造意。初序分訖。立義分下。自下第二明正釋分。此中有三。初立義分。中解釋分。後修行信心分。何故有此三分者。有二意。一者說法次第。欲說法者先制義宗。故先立義。宗既定廣分別示故次第二解釋分也。說法之意非但空說。如說修行得利益。故說法既周。故次第三修行信心分。二者說法所為。以三根故。故有三段。謂上中下。以上根故說立義分。為中根故說解釋分。為下根故說修行信心分。上中二人說法可爾。下根人中何不廣說。上中說理法時即得悟解。下根之人不得悟解。顯示行法。令勸修行爾乃得入。以行劣故以行令入。故不廣說也初中有三。一表章門。二正釋義。三以總結。次說立義分者。是表章門。立者制定義。義者有深所以。目之為義。大乘極理豈是淺由。故深所以。摩訶衍者以下正釋。此中有二。初立二章門。後釋二章門。摩訶言大。衍是言乘。此義如前廣釋。所言法者。自體名法。理不賴他。故言自體。問曰。萬法無有別守自性。以樂德中無生滅義名之為常。如是一切何不賴他。解曰。萬法一體無異體。故以樂體異無有常體。故言無賴。難曰。若爾以堅觸用以為柱用。無異柱用。亦應此柱無賴他乎。解言。不例。柱是無體。以四微上假號柱。名賴他義。顯真法之中。同一體中隨義分萬。舉一尋體即是其體。萬亦如是。一中全體。萬中全體。何用彼中他用為己。他體為己。此真法中。同一體中萬義互相緣集。不相捨離。故經說言。譬如父母。各各異故。故名無常。有彼此者即是無常。理是一體無彼此故。故湛然常。又經說言。我所說法非一非異。湛然常住非如假合一。故言非一。非如實法各別體故。故言非異。是故異也。所言義者。隨事名義。雖體一味而隨義萬差。然則體義不殊。無有一性。即是如故。而無不性。義差別故。此二即是極理體狀。自下第二正釋章門。此中有二。初釋法章門。後釋義章門。初中有二。一者正釋。二何以下轉釋。初中有三句。一表出法體。二是心下明其用。三依於此下明立義意。所言法者牒前章門。謂眾生心者。以法受生。名為眾生。此是就凡。若通言之眾法合生名為眾生。此是通聖。心者是其三聚法中。簡色無作是心法也。此心即是有命中實故名真心問曰。何故心是理乎。答。理非物造。故名為理。非為木石。神知之慮故名為心。是心則攝一切世間出世間者。如此理者諸法中體。以用歸體。故言則攝。用雖眾多無出染淨。染則世間。淨則出世。依於此心以下明其立義。此心理故據此明義。顯示摩訶衍義者。即是其說大乘義也。何以故下明傳釋。所以是心世出世法體者。彼前第二句釋之。以二義釋。一義云是心真如相者即是第九識。第九識是其諸法體故。故言即示摩訶衍體故也。是心生滅因緣相者是第八識。第八識是其隨緣轉變隨染緣故生滅因緣相也。何以知者。文中言即示摩訶衍體相用故也。用是正義。體相隨來。於一心中絕言離緣為第九識。隨緣變轉是第八識。則上心法有此二義。是第八識隨緣本故。世及出世諸法之根原故言則攝。前中但言八識。後轉釋中了顯二識。故言體用。第八識者攝體從用。故言為用。心生滅也。上中具明染淨二用。釋中但明隨染之用。故勝鬘云。有二難可了知。自性清淨心難可了知。彼心為煩惱所染難可了知。彼言自性清淨。猶此心真如。本來無二。言用大者。用有二種。一染二淨。此二用中各有二種。染中二者。一依持用。二緣起用。依持用者。此真心者能持妄染若無此真妄則不立。故勝鬘云。若無藏識不種眾苦。識七法不住不得厭苦樂求涅槃。言緣起用者。向依持用雖在染中而不作染。但為本耳。今與妄令緣集起染。如水隨風集起波浪。是以不增不減。解言。即此法界輪轉五道。名為眾生。染用如是。淨用亦有二種。一者隨緣顯用。二者隨緣作用。言顯用者。真識之體本為妄覆。修行對治後息妄染。雖體本來淨隨緣得言始淨顯也。是故說為性淨法佛無作因果是名顯用。問曰。若修行始淨者何故得言無作因果。答。雖顯由修體非今生。故曰無作。問曰。若非今生何故名果。隨緣故名為果也。若據體言非因非果湛然一味。而就妄論真。在因名因。在果名果。故名因果。言作用者。本在凡時但是理體。無有真用。但本有義。後隨對治始生真用。是故說為方便報佛有作因果。又云。但是一中義分為二。言能生一切世間出世間善因果者。世間是其染用之義。出世間者淨用之義。此是總說理用也。下就人以顯諸佛本所乘者依此識。故諸佛得成。無此餘緣故。本所乘故。菩薩皆乘此法到如來地者。此識為正因。菩薩修行得成佛道。此之用也。自下緣也。次說解義分者表顯也。自下第二廣釋之中有三。初所辨正理無有邪局故。先明顯示正義。立正既周。宜以遣邪。故次第二對治邪執示是非。已拕是可入故。次第三發趣道相。段意如是。之三句別三段名也。顯示正義者。以下正明初段。此中有二。一明題章門。二依一心下正釋正義。就第二中有二。一者總別略釋。二者心真如者。即一法界以下別列廣釋。初中有四。一者總表數。二者列二章門。三者略釋。四者此義云何以下轉釋。依一心法者。簡異色無作二聚。但一心聚故言一心就此明義故名為依。有二種門者。隨義依數。云何為二以下第二列二章門。心真如者。是第九識。全是真故名心真如。心生滅者。是第八識隨緣成妄。攝體從用。攝在心生滅中。亦一師云。六識七識生滅也。問。全是妄不是。若爾生滅不非是。何故如是。妄者就用。生滅者就法體。隨用故成。法體真故非是生滅。故經說言。不染而染其體常住。問曰。真妄相違無相合理。何故言一心。答曰。隨妄義邊終日成妄而不妨真。全真義邊終日令真而不妨妄。如柱實法義邊全滅無有續轉。假名義邊全轉無有滅義而不相礙。有為尚在轉滅二義不相礙妨。何況真心有二義乎。問曰。何故如就妄論真。真與妄合緣集起盡名心生滅。言是二門皆各總攝一切法者有二義。一義云。心真如中皆攝出世間一切法。心生滅中皆攝世間一切法。故皆名總攝也。二義云。心真如中皆攝世間出世間一切法。心生滅中亦爾。何者雖真如不隨緣染淨所依。諸法之體。如影依形。故言各攝。心生滅中。隨淨緣者轉理成行。隨染成妄。故言皆攝。自下第四轉釋。此義云何。何故二門各攝一切法者。一心二義故。故言是二門不相離故也。義分為二。非是別體故言不離。自下第二別釋章門。此中有三。一者釋心真如章門。二者心生滅者以下。釋心生滅章門。三者復次真如自體相者以下。就真如體用以辨當現。所以爾者。心真如門。猶前立義是心真如相也。心生滅門者。猶前是心生滅因緣相也。是心體義眾生現有。用義在當。是故第三辨當現也。初中有二。一者明真如體一。二者後次真如者以下就真如中。義分空有以明真如。初中有二。一者真如絕言。二者問曰以下明其趣入方法。初中有七。一者明真如體。二者一切諸法唯依妄下明妄法體。三者是故一切法下以明真如法體有相無。四者以一切言說假名以下以明妄法相有體無。五者言真如者以下因言遣言。六者此真如體以下釋真如名。七者當知一切法以下總結絕名。此中大概正明真如。兼明妄法者是對來耳。非是正宗。初中有二。一者總明體義。二者所謂以下正表其體。言即是一法界者是一心也。異彼餘法故言法界。亦可對妄。據真為一。大總相者。心是能總恒沙佛法。欖眾諸法。以成總心。豈得不大故言大總相。若通言之諸法各有總別之義。然心一總者。心為能知。法為所知。故名為總。依此心生種種法故言法門體。此是總相。明體之自下第二正表其體。上明諸法之體。何為所謂心性非色無作。何為諸法以心為體。不生不滅故湛然常。一得不退名為常。不生不滅名為恒。此真如心不生滅故諸法之體。自下第二明妄法體。此中有二。一者順釋。二者若離心念以下返釋。一切諸法者。生死妄法非一。故名一切諸。如虛非無故名之為法。唯依妄念而有差別者。無明是其為妄念也。以有無明迷真如故即有生滅。如空中花。眼患故有。眼治則無。眾生如是。無明眼瞙故生滅。非有妄計為有。起種種業受種種苦。若以修起緣知金神決其眼瞙。方知妄無豁然會真。故肇師言。所以眾生輪轉生死者皆著欲故也若欲止於心即無復生死。自下返釋。若離心念者。是七識為心念也。則無一切境界之相者。是生死境界也。有妄念故則有妄境。若無妄念生死妄境何由得起。故下文言。心生法生心滅法滅。三界虛妄但一心作。問曰。何故上中八識為生死體。今此何故妄心為體。答。近體者妄心是也。若遠由者真識亦是。又問。即此法界輪轉五道名為眾生。何故遠由尋妄根原即為是也。而體非妄故云遠由也。自下第三明其真如體有相無。此中有三。初結前。中明相無。後辨體有。是故者結前心性。頌前釋成不生不滅故絕相妙有。自下明其離相。此中有二。一者無他相。二畢竟下無自相也。一切法者真如中恒沙法是也。從本以來者非始絕相。表其久來清淨也。離言說相者。以無像故不可以言著。體非是生死有相。故言所不及。離名字相者。非是生死名字呼法。故涅槃云。涅槃無名。強與立名。離心緣相者。非是意識所對法塵境界。前二句者非身識境。後一句非意識境。六識皆非所對之境也。自下明其無自相義。畢竟平等者無有優劣也。無有變異者。明其非是變易生死。不可破壞者。明其絕斷分段生死。永絕二種生死。離性平等故名無自相也。自下明其體有之義。唯是一心者表其真體。心外更無餘法可得。故言一心。相無而體有也。故名真如者總結釋之。自下第四明其妄法相有體無。此中有二。一者明相有。二者不可得下明其體無。以一切言說者。以言說著體。對上離言說也。假名無實者生死法中以名呼法。定著彼法。不得呼餘。無實而作名呼彼法。故有名而無實。尋名推求不得。故無實也。對離名字相也。但隨妄念者。以妄故有所緣之境。生死境界但隨妄生。相應不捨。對上離心緣相也。自下明其體無之義。不可得故者。生死之體迷人即有悟解理。人終日不得故言不可得也。自下第五明其遣言。言真如者亦無有相者。重題上言也。謂言說之極者言語道斷而默不顯。其理絕名故寄極表也。因言遣言者上云極言。恐著理體。重遣於言也。自下第六釋名。論主何故名真如者。是心法中無所妄。故名之為真。故言此真如體無有可遣。妄法可遣。諸法皆真故無可遣。故與真名。是心法中。恒沙佛法無差別相。故名為如。非如生死彼此差別定性也。故言亦無可立。前明真故無有可遣。然應可存。釋此疑故言亦無可立。何故無可立者。以一切法皆同如故也。問。已非如故言同如耶。答。如理一味。就差別中明無相。故言皆同如故也。自下第七總結。當知一切法不可說不可念者。就妄法中言說心念皆不相應也。此明真如體竟也。自下第二明趣入方法。此中有二。一問二答。問中有二。一者領前。二者諸眾生下正明問意。若如是義者。若上所言絕言離心。今者此領前也。自下正問。初表行人。後辨正問。諸眾生等者表其行人。正問中二。一修行方。二問證入方。云何隨順者問修行方。何為修行真如理中而得隨順也。而能得入者問證入方法。絕言離念云何而能得入真如。就答中有二。一者答修行方法。二若離念下答趣入方。若知一切法者總舉諸法也。雖說無有能說可說者。雖說是其寄相以明也。能說是其論主言也。可說是其所說法也。若有此二非是捨詮。有詮不得順理而聞。是聞慧也。雖念者寄相明也。亦無能念可念者。修行之人名為能念。所行之法名為可念。若有能所行則不成。此則思修二慧也。寄言解理。亦捨此言不得著詮會真如理。如似世間依筏度海。恒著筏中何由到地。既度海已捨筏地行。修行如此。是名隨順者結答行方。若離於念者前行已熟名為得入。暫得還失名為修行。決定離念名得入也。問曰。若離念者是修行人不。答。最大修行人以理會故皆是大行。故經中說。聲聞之人無數劫中修行之福。不及菩薩一念眠福也。名為得入者此結答也。自下第二明真如中空有二義。此中有三。一者總表章門。二者列章門。三者別釋。復次真如者此上已說。欲重說故名為復次。依言說分別者。就真之中不得分言空有兩義。而依名相言說故。得言空有。故依言說也。有二種義者。謂空有二義也。云何為二下列章門略釋。言以能究竟顯實故者。雖夫空義是皆真空是諸法之體。更無復染故究竟實也。以有自體具足無漏性功德者。此心體中恒具諸法湛然滿足。如妄心中具足一切諸煩惱性。彼心亦爾。具足一切三昧智慧神通解脫陀羅尼等功德之性故言不空也。所言空者以下第三別釋。先釋空門後辨不空。就第一中有三。一者總表空體。二者當知真如以下廣釋其相。三者故說為空以下結前所釋也。所言空者顯名也。從本已來染法不相應者正表空體。理無相故染所非應。染是理外以妄而起故。就真望妄本來無妄。何得妄立能應真乎。將妄待真。無有似妄之物。以無似有物故名為空也。非是理孤無也。何者是義。萬法皆是總別無障礙。即是空體。此之真空。妄法不爾。以實成假。不得以假成實法也。故言染法不相應也。言謂離法差別相以無虛妄心故者。釋其前中染法不相也。所以染法有其上下優劣差別不同。真法不爾。理無彼此。平等一味故名離也。尋本而言所以染法有差別者。以妄心故。所以真法無差別者。無妄心故。故言以無虛妄心念故也。顯空體竟。自下第二明其空相。此中尋經本中有其六種。一者有無相對以辨空相。二者一異相對以辨。三者自他相對以辨。四者大小相對以辨。五者彼此相對以辨。六者就眾生心念以辨空相。而此論文但有前二後一句耳。略無中三。何故爾者義例。以故論主不備。經中具有。此六句中前五之中具有五句。後一句者結排淺相。言當知真如自性者。欲寄相顯故略顯。言非有相是第一句。非如虛有故言非有。言非無者是第二句。非如獨無故。此是二句題其所無。非同世間有無法也。然則何物非非有相是第三句。淨法滿足故。非非無相者是第四句。真如湛然故。此之二句顯其所有。然則有無合相可取故是第五。非有無俱相。爾乃法相了顯然矣。餘後五句其相同爾。非一相者就實法門。非是令一一相。故名非一相。無守性故。如一常法萬皆是常。萬德之外無得常體。餘皆亦爾。言非異相者非是別。故非異相也。萬德皆是同一體。故非是別體異也。非非一者能無一性。而無不性。常義為言終日是常。非是樂義。餘皆同爾。言非非異者常義樂義非一。故名非非異也。非一異相者是雙遣也。言非自相者離相離性。言離相者猶如醍醐湛然滿器。而無青黃赤白等相。亦如眾生心識無大小長短等相。真法亦爾。故名離相也。言離性者無別守性。萬法之外常體匹得。故名離性。故言非自相也。非他相者無生死相故。問曰。是互無耶。答。非是也。互無者就馬中無牛。故名馬空也。無他相者就真法中。尋推生死法相不可得故。故名為空。言非非自相者雖無別自相取萬中不生滅義。以為常故。即是常相也。餘皆同爾。非非他相者常對樂。非是常相故名非非他也。非自他俱相者雙遣也。言非大相者就假實門。俗中假大實小總別異故。真法不爾。無有優劣差別之相。等同一味。又可。俗中以實成假。不得以假成實法也。真法不爾。於一常中俱有總別。攬樂成常。名之為總。還即是常成樂之義。名之為別。何以爾者以無常者不得成樂故。非總定大相別定小相也。非非大者恒總故也。非非小相者恒別故也。非非大小俱相者是雙遣也。萬法皆有總別之義。總別無障礙。是真法中真諦空也。問曰。妄法如一柱中。望四微為假。望舍為實。故一柱中總別無障礙。何故但真總別無礙耶。答曰。不例。真法之中以樂成常。還即是常。以成樂義望法之中。不得還以柱令成微。故有障礙。問曰。以樂成常時。以樂中別義成以總義耶。答。以別義成。問。若爾別恒成總非總成別。答。雖義爾而以樂成常。爾時常總令常。亦是別還成樂義。總非別異。別非總異。故得言無障礙也。言彼此相者就心境門。非是俗中。以境異心故非此。故非相。以心異境故名非彼相也。雖是一體心義能知。法為所知。故言非非此相非非彼相。第五句雙遣。同前也。以俗中一切法不得當故。第六句中總說妄心非所應也。言乃至者經本六句。略無中三。超至第六故言乃至也。總說一切眾生妄心分別皆不相應。必無像故。自下第三結前也。故說為空者正結前說。次下釋結。何故空者。若離妄心實無可空。真法湛然故。而將妄心所造之物不得湛故。故說為空也。自下第二釋不空章門。所言不空者是顯首也。此中有三。一者釋不空義。二者亦無有相以下遣著。三者唯證以下取人以證。已者其也。其法體空無妄故。即真心常住也。非但一心。恒沙淨法滿足無缺。故名不空也。然既法滿足似有所相。故次遣著。亦無有相可取也。雖體有而非有相也。何故無相者故言離念境界也。自下第三以證唯證相應故也。非證人者言說所不及證人唯知耳。總而為言。此真識體唯是法界。恒沙佛法同體緣集。互以相成不離不脫不斷不異。良以諸法同體緣集。互相成故無有一法別守自性。雖無守性而無不性無有守性。即是如如一實之門。而無不性即是真實常樂淨等法界門也體性常然古今不變名湛然常也。

The *Awakening of Faith in the Mahayana* is a profound treatise that reveals the ultimate, profound truth. It is a sharp blade that cuts through erroneous views, a deep abyss that dispels shallow understanding, and a victorious banner that establishes the correct path. Therefore, all Buddhas, with their Dharma bodies, and all Bodhisattvas take this Dharma as their essence. Ordinary beings and those of the Two Vehicles take this principle as their nature. The transformation from an ordinary being to a sage invariably depends on this. Thus, to demonstrate the supreme nature of this Dharma, the Buddha Śākyamuni taught it in the palace of the ten-headed rākṣasa in the city of Laṅkā, atop the Iron Ring Mountains, surpassing the vast ocean and Mount Sumeru. This signifies that the Three Vehicles are ultimately transcended, as discussed in the *Lotus Sūtra Treatise*. The author of that treatise asked, "Why did the Buddha teach this Dharma while residing on Vulture Peak?" The explanation was: "To indicate the supreme nature of the One Vehicle, the teaching location itself signifies this." Also, in the *Daśabhūmika Śāstra*, it is asked: "Why was this teaching given in the Jeweled Palace of the Parinirmita-vaśavartin Heaven?" The explanation was: "To indicate the supreme nature of the Ten Bhūmis teaching, as it surpasses all others through comparison." This case is similar.

Although the teachings expounded in a single Buddha's dispensation are numerous, they can essentially be categorized into two: 1) the Śrāvaka Piṭaka and 2) the Bodhisattva Piṭaka. Teachings for śrāvakas are called the Śrāvaka Piṭaka. Teachings for bodhisattvas are called the Bodhisattva Piṭaka. How do we know the Buddha's teachings are only these two? There is evidence from events and texts.

Regarding evidence from events: After the Buddha's parinirvāṇa, Kāśyapa and Ānanda compiled the Tripiṭaka in Rājagṛha, which is called the Śrāvaka Piṭaka. Mañjuśrī and Ānanda compiled the Mahāyāna teachings on the Iron Ring Mountains, which is called the Bodhisattva Piṭaka. Therefore, we know the Buddha's teachings do not extend beyond these two.

Regarding evidence from texts: The *Mahāparinirvāṇa Sūtra* states: "Among the twelve divisions of the scriptures, only the Vaipulya (broad) division is upheld by Bodhisattvas. The remaining eleven divisions are upheld by Śrāvakas." The *Bodhisattvabhūmi Śāstra* says the same. It further states: "The path leading śrāvakas and bodhisattvas out of suffering is expounded in the sūtras." Those who compiled the scriptures compiled these two piṭakas. Teachings on śrāvaka conduct constitute the Śrāvaka Piṭaka. Teachings on bodhisattva conduct constitute the Bodhisattva Piṭaka. Therefore, we know the teachings do not extend beyond these two.

They are also called the Great Vehicle (Mahāyāna), the Small Vehicle (Hīnayāna), the Complete Teaching, and the Incomplete Teaching. Although the names differ, their meaning is not different.

Each of these two Piṭakas is further divided into three: Sūtra, Vinaya, and Abhidharma. The three baskets of the Small Vehicle are: the Four Āgamas as the Sūtra Piṭaka; the five sets of precepts as the Vinaya Piṭaka; and the Abhidharma and *Satyasiddhi Śāstra* as the Abhidharma Piṭaka. The three baskets of the Great Vehicle are: sūtras like the *Nirvāṇa* and *Avataṃsaka* as the Sūtra Piṭaka; the *Pure Vinaya* and *Vaipulya Sūtras* as the Vinaya Piṭaka; and treatises like the *Daśabhūmika* and *Bodhisattvabhūmi* as the Abhidharma Piṭaka.

Now, this treatise belongs to the Bodhisattva Piṭaka among the two Piṭakas. Among the three baskets, it is the third, the Abhidharma Piṭaka. It is also called the "Mātṛkā" Piṭaka, which translates as "the realm of practice," or "Māṭṛkā," which translates as "the mother of practice." This treatise takes the principle of the eight consciousnesses as its essence and the methods of practice as its main theme. All Bodhisattvas, relying on this principle, can initiate their practice. Relying on practice, they accomplish virtues; hence it is called the Bodhisattva Mātṛkā Piṭaka.

The term "Great" (Mahā) means nothing can surpass it; it is called "Great." Since it is said to be ultimate, how could there be anything superior to it? Therefore, it is called "Great."

The term "Vehicle" (Yāna) means to carry or transport. There are two kinds of vehicles: 1) the Vehicle of Principle (Dharma) and 2) the Vehicle of Practice. The Vehicle of Principle can carry others but does not have the meaning of carrying itself; it is the principle itself. The Vehicle of Practice carries both oneself and others, hence it is called a vehicle. This treatise fully elucidates both principle and practice; therefore, it contains both kinds of vehicles. Speaking comprehensively, it is also called the "One Vehicle" because there is no different destination. It is also called the "Buddha Vehicle" because it is what Buddhas ride. All these names, though different, do not change its reality. Therefore, it is called the "Great Vehicle."

The term "Awakening" (起, Qi) means to establish or arouse. The term "Faith" (信, Xin) means determination or conviction. There are two explanations for this "faith": 1) It refers to arousing the true, constant, verified faith within the Ten Stages of Faith. 2) It is, as the wonderful Dharma teacher said, an exhortation to have faith. The treatise's author, being an ordinary person, expounds a Dharma of extremely profound principle. Fearing that people might not accept it and thus create causes for afflictions, he says, "You should have faith in the Mahāyāna Dharma I expound; you should not slander it." Therefore, at the end of the treatise, he says, "I have now, according to my capacity, finished explaining this summary. You should respectfully believe in it. If anyone can believe in this Dharma, their merit will be boundless. Why? Because the principle is boundless. If anyone slanders it, they will incur great suffering and misfortune." The intention from beginning to end is the same; how could it be otherwise? Just as in the *Bodhicitta Śāstra*, the chapter encouraging the arousal of bodhicitta comes first, explaining the six pāramitās only after first encouraging the arousal of the mind for practice. This case is similar: to explain the profound principle, one first encourages the arousal of faith.

Question: Why must one first encourage the arousal of faith? Answer: Because this faith is the very beginning of entering the Buddha-Dharma. The *Avataṃsaka Sūtra* says: "Faith is the source of the path and the mother of all virtues." Also, a treatise states: "Faith is like hands. A person with hands can enter an ocean treasure trove and pick up jewels at will. A person without hands, even if encountering a treasure trove, cannot pick anything up. Faith is likewise. If a person has faith and enters the treasure of the Buddha-Dharma, they can practice according to their capacity and attain the joy of liberation. If a person lacks faith, even if they encounter the Buddha-Dharma, they gain nothing." Therefore, it is essential to arouse faith.

The term "Treatise" (論, Lun) distinguishes it from the Buddha's sūtras. Speaking broadly, everything can be called a "treatise," such as the treatises of the five sciences. Everything can be called a "sūtra," such as the five classics. Speaking specifically, what the Buddha spoke is called a "sūtra." What others spoke but was verified by the Buddha is also called a "sūtra," such as the *Vimalakīrti* and *Śrīmālā* Sūtras. After the Buddha's parinirvāṇa, treatises composed by sages to explain the Buddha's sūtras are called "śāstras" (treatises). Works composed by ordinary beings are called "explanatory texts." Now, this treatise was composed by a Bodhisattva after the Buddha's parinirvāṇa and is therefore called a "śāstra." A "śāstra" involves discussion between guest and host; hence it is called a "treatise." Therefore, it is called the *Treatise on the Awakening of Faith in the Mahayana*.

The statement "Composed by Bodhisattva Aśvaghoṣa" identifies the treatise's author. It also explains the standard, like Nāgārjuna's commentary. The reason this Bodhisattva composed this treatise is as follows: After the Buddha's parinirvāṇa, during the period of the True Dharma, the great sage was not long gone, people's faculties were sharp, and faith was strong; thus, there were no heterodox views. After 700 years, the great sage was long gone, his śrāvaka disciples had also passed into parinirvāṇa, people's faculties became dull, and faith became weak. Due to the world's decline, heterodox teachers and deviant views competed in the world. For instance, the Blue-Eyed Ascetic produced the *Gandha Śāstra* in 20 volumes, taking "no cause in the past" as its tenet. The Yellow-Headed Ascetic produced the *Chanda Śāstra*, taking "spontaneity" as its tenet, along with the Vaiśeṣika school and the eighteen sects. At that time, a śramaṇa son of the Śākya, named Dharmottara, to refute the heterodox views, based on the extensive *Vibhāṣā* and drawing from the Western śramaṇas and Sarvāstivādins, compiled 250 verses into a four-volume Abhidharma. However, because people's faculties were dull and minds weak, they could not grasp the extensive *Vibhāṣā*, and the four-volume summary did not capture the full meaning. Therefore, it was necessary to produce another work. Based on the extensive treatise of Dharmatrāta, incorporating the meanings from Western śramaṇas and the *Avadāna* tradition, adding 250 verses, he compiled the *Saṃyuktābhidharma-hṛdaya-śāstra* in eleven volumes. Hence, at the beginning of that treatise, it says: "The extremely brief is hard to understand; the extremely extensive causes wisdom to regress. I now explain a middle way, with extensive explanations adorning the meaning." These two treatise authors both propagated teachings with characteristics to turn back those of heterodox vehicles, taking conditioned co-arising as their tenet. Although they clarified the principle of emptiness, they only refuted the horizontal clinging to determinate or indeterminate nature regarding dharmas' essence.

Later, after 890 years, Harivarman appeared. Although previous treatises refuted heterodox external paths, because they contemplated characteristics, they could not attain the sagely path. Based on the *Vibhāṣā*, the meanings of śramaṇas from this region, and the Dharmaguptaka tradition, he composed the *Satyasiddhi Śāstra* in twenty volumes. Within extensive treatises, it uniquely propagated the teaching of signlessness, clarifying the emptiness of both persons and dharmas, taking "contemplating emptiness to attain the path" as its tenet. Although these three treatise authors composed treatises to propagate the teachings, they still dealt with the name-and-form affairs of the six consciousnesses and did not address the ultimate principle. Yet people competed to study these treatises, clinging to them as ultimate, promoting them widely in the world, nearly causing the Tathāgata's profound intent to become hidden. Therefore, Bodhisattva Aśvaghoṣa appeared. Moved by compassion for sentient beings who were dragged into non-Buddhist streams and grieved that the Buddha's ultimate intent was becoming submerged, he composed the *Awakening of Faith in the Mahayana* in one volume based on the *Laṅkāvatāra Sūtra*. Although the text is brief, its meaning is exhaustive. It takes the eternal abiding of the eight consciousnesses as its essence and the practice leading to entry as its main theme. It explains how the sixth and seventh consciousnesses are false, thus uprooting people's clinging by investigating its fundamental source. It explains how the eighth and ninth consciousnesses are true, thus clearly showing confused beings the direction and entry point. Such was his intention in composing it.

This treatise has three sections clarifying its meaning: First, paying homage to the Three Jewels. Second, from "The Treatise says: There is a Dharma..." onward, presenting the composition. Third, the final two verses summarizing and dedicating the merit. Why these three sections? Because to undertake a great task, one cannot do it lightly; therefore, first pay homage to the Three Jewels. Next, present the task. After the task is completed, dedicate all merit and make vows. Finally, summarize and dedicate. Within the first section, there are three parts: 1) A general explanation of the different ways treatises begin with homage. 2) The intent behind the homage at the treatise's beginning. 3) A detailed explanation following the text.

Regarding the different ways treatises begin with homage: Some fully honor the Three Jewels, like the *Mahāprajñāpāramitā Śāstra* and this treatise. Some honor only the Buddha and Dharma, like the *Daśabhūmika Śāstra*. Some honor only the Buddha, like the *Bodhisattvabhūmi Śāstra*. Each has its reason. Fully honoring is because the field of merit is complete. Why honor only persons and Dharma? Because one relies on the Dharma to become a person (Buddha), thus one must honor the Buddha. The Dharma is the principle being explained, thus one must honor the Dharma. Why honor only the Buddha? Because the Buddha is the teaching master, thus one must honor the Buddha. Others are not teaching masters, thus they are not honored.

The intent behind homage has six aspects: 1) Homage based on reliance and gratitude for what the treatise depends on. 2) Requesting protection and empowerment. 3) To generate faith in beings. 4) The propriety of showing respect. 5) To indicate superior qualities. 6) To open sentient beings' mindfulness of the Buddha, Dharma, and Saṅgha.

First, homage based on reliance and gratitude: If the Buddha had not spoken the sūtras, there would be nothing to explain now. If there were no Dharma, the treatise would have nothing to rely on. If there were no Saṅgha to transmit it, one would not have heard it. Relying on these three, the treatise can now flourish; therefore, one must honor all.

Second, requesting protection: Without empowerment, how could one dare to explain such a profound principle? One needs the Buddha's empowerment to explain this Dharma. Just as when Bodhisattva Vajragarbha was about to explain the Ten Bhūmis, he was empowered with the fourfold fearlessness and the forty unhindered eloquence. Therefore, in the degenerate age of the Dharma, propagating and transforming is not easy. Without the majestic power and protection of the Three Jewels, one cannot succeed on one's own. Therefore, one must pay homage to request assistance.

Third, to generate faith: The treatise's author, being an ordinary person, composes a treatise explaining the sūtras; people mostly do not believe. One must pay homage to show there is a lineage and basis. When one establishes something based on authority, people will accept it with faith. Therefore, one bows.

Fourth, the propriety of respect: Just as in the world, a filial child or loyal minister, before undertaking any task, must first report to their ruler or father. Bodhisattvas are likewise. They revere the Three Jewels more than their father or ruler. Now, wishing to compose a treatise explaining the sūtras, how could they not pay homage and report their intention? Therefore, one must pay homage.

Fifth, to indicate superior qualities: As the *Satyasiddhi Śāstra* says, the Three Jewels are an auspicious realm. Placing them at the treatise's beginning indicates the treatise's superiority; therefore, one first pays homage.

Sixth, to open sentient beings' mindfulness of the Three Jewels: As the *Saṃyuktābhidharma-hṛdaya-śāstra* says, it is to cause sentient beings, regarding the Three Jewels, to arouse their minds, seek, have faith, understand, contemplate, make offerings, and take refuge; therefore, one bows.

Third, the detailed explanation following the text: Within the text, there are two parts: 1) The first two and a half verses properly explain paying homage to the Three Jewels. 2) From "For the sake of causing..." in the next verse, explaining the intent behind composing the treatise.

Within the first part, there are three sections: The first line and one verse explain the Buddha Jewel. From "The Dharma-nature truly..." for two lines explains the Dharma Jewel. "Those who practice according to reality..." and one line explains the Saṅgha Jewel.

Within the first section (Buddha Jewel), there are two parts: 1) One line explains the Nirmāṇakāya (Response Body). 2) One line explains the Dharmakāya (Truth Body).

"Homage" (歸命) is the treatise author's verbal expression of a respectful mind. Among internal positive retributions, the life faculty is most vital. Therefore, offering one's vital life to the Three Jewels is called "taking refuge." It expresses the mind's intent, like physically bowing to the Buddha's feet with the body. The character and its explanation: "Life" (命) means to report. "Utterly" (盡) is a non-restrictive term. "In the ten directions" (十方) indicates the location, showing that the honored Buddha Jewel pervades the ten directions. Therefore, mentioning all directions is a term of reliance. This is the broad meaning. If speaking longitudinally, one should say the three times (past, present, future). The meaning is comprehensive but implicitly stated.

"Most Supreme" (最勝) is the first among the ten epithets of the Nirmāṇakāya Buddha. Unmatched by any other class, thus "Most Supreme." Riding the path of reality, he came and attained perfect enlightenment—is this not most supreme? "Of perfect knowledge and conduct" (業遍知) refers to the two virtues of merit and wisdom in the Nirmāṇakāya. Due to perfection of merit, he is worthy of offerings by all. Due to perfection of all-knowing wisdom, he is called "Rightly and Perfectly Enlightened." Among the ten epithets, three are briefly mentioned here. Sūtras often mention these three because they are the essence among the ten epithets. The *Nirvāṇa Sūtra's* introductory chapter says: "Today the Tathāgata, the Arhat, the Samyaksaṃbuddha, will enter parinirvāṇa." The *Śrīmālā Sūtra* also says similarly. This one line praises the name and merit of the Nirmāṇakāya.

The next line praises the virtue of his form body. "Form" (色) refers to his body adorned with the thirty-two major marks, hence called "form." "Unobstructed" (無礙) praises its extraordinary nature. For ordinary beings, "form" means material obstruction. The Tathāgata's body has no obstruction, thus it is extraordinary. "Freely manifesting" (自在) praises its superiority. A cakravartin king, though possessing the thirty-two marks of a great man, does not have such freedom; he is still subject to suffering and lacks self-mastery. The Nirmāṇakāya Buddha is not like this; his freedom is limitless. This one line praises the form body.

The next line praises the virtue of his mental activity. "Savior of the world" (救世): "Save" means to cover, to cover and give rise to goodness. That is, giving happiness and the cause for attaining happiness—this is compassion (maitrī). "Of great compassion" (大悲): "Compassion" means to protect, to protect and stop evil. Compassion can eradicate suffering. The Nirmāṇakāya's mind does not go beyond these two. This one line praises the virtue of his mental activity.

The following line combines homage to the True Body (Dharmakāya). "And to his" (及彼): Having honored the Nirmāṇakāya, one also honors the True Body, hence "and." Contrasted with this Nirmāṇakāya, whose essence and function differ, it is called "that." "Essence-body" (身體) is the Dharma Buddha (Dharmakāya). The accumulation of myriad virtues is called "body." The Dharma does not rely on another, hence called "essence." Alternatively, it is the basis upon which the function relies, hence called "essence-body." "Manifesting marks" (相) is the Saṃbhogakāya (Reward Body). It is the mark of the Dharma essence, hence called the Reward Buddha. This one line jointly explains the Dharmakāya.

Question: Why are the three virtues fully explained regarding the Nirmāṇakāya, while the True Body is summarized? Answer: The Nirmāṇakāya is the teaching master; therefore, it is praised extensively. The True Body is not the master; therefore, it is praised summarily. In principle, both should be discussed equally. The homage to the Buddha Jewel is finished.

Next, explaining the Dharma. "Dharma-nature" (法性): This true reality has its own essence, called "dharma," because it fully contains the meaning of the countless Buddha-dharmas. It does not change, hence "nature"; the principle's essence is constant. The *Mahāprajñāpāramitā Śāstra* says: "White stone has the nature of silver, yellow stone has the nature of gold, water has the nature of wetness, fire has the nature of heat, all sentient beings have the nature of nirvāṇa." Hence, it is called "Dharma-nature."

"True Suchness" (真如): This true emptiness cannot be false, hence "true." Nothing is established, hence "such." This Dharma transcends all dualities, surpassing all negations, hence "True Suchness." Therefore, the *Daśabhūmika Śāstra* says: "Its own essence is originally empty." "Own essence" here is like the previous "Dharma-nature." "Empty" is like "True Suchness."

"Ocean" (海) is named from a metaphor; one should not take it literally as the Dharma. Therefore, a superior analogy is used. Profound and difficult to fathom, like a great ocean. Hence, a great sūtra says: "Just as the great ocean has eight inconceivable qualities, so does nirvāṇa." This one line praises the principle's nature.

The next line discusses practice and teaching together. "Immeasurable" (無量) is the ultimate in numbers. This is not the "immeasurable" in numbers from the *Avataṃsaka Sūtra*; it is called "immeasurable" because it is beyond quantification. "Virtues" (功德): Attained through function and effort, hence "virtues." "Virtue" means attainment. What is attained through practice is beyond quantification, hence "immeasurable virtues." This refers to the methods of practice.

"Store" (藏) refers to the teaching here. The teaching can contain the principles and methods of practice, hence called a "store." Therefore, the text speaks of the "Three Baskets of Teaching." It can also be a "store of practice": the accumulation of immeasurable virtues is called a "store." The principle is like an ocean; the practice is like a store. The teaching itself is not separately honored. Why not? The teaching has no separate essence; its essence is sound. Therefore, it is not an object of homage. These two lines explain the Dharma Jewel.

The next line praises the Saṅgha Jewel. "According to reality" (如實): Dispelling the wrong and grasping the right, hence "according to reality." "Those who practice" (修行者): In the stage of incompleteness, diligently studying and advancing superiorly, hence "practice." "And others" (等): This category is not singular, hence "and others."

The next verse explains the intent behind composing the treatise. This has two parts: 1) Half a verse dispels the wrong. 2) Half a verse establishes the right. "For the sake of causing sentient beings" (為欲令眾生) clarifies the people for whom it is done. Not for oneself, but specifically for sentient beings. The intent behind composing the treatise is mental activity, hence "for the sake of." Because they are formed by evil dharmas, they undergo birth everywhere, hence called "sentient beings."

The next line clarifies what is to be removed. "Dispelling doubts" (除疑): Hesitation is called doubt. Counteracting it with correct faith is called dispelling. Why dispel it? Because sentient beings fail to attain the sagely path and give rise to various afflictions all due to doubt. Therefore, it must be dispelled. "Dispel" means to remove.

"Abandoning wrong attachments" (捨邪執): Sentient beings, due to the view of self, have wrong attachments. Now, indicating the correct meaning, they abandon wrong attachments. "Abandon" means to depart from. Why abandon? The view of self is the root of all afflictions. If there is no view of self, afflictions have no basis.

Question: If so, why does the Abhidharma say the view of self is not an affliction? Explanation: This refers to desire-realm sentient beings who, due to the view of self, initiate the practice of the path. Therefore, it is said this way, but it is not the ultimate principle.

The next two lines establish the right. "Arousing correct faith in the Great Vehicle" (起大乘正信): "Correct" means not crooked. Other meanings are explained as before. Why arouse this faith? The intent is indicated below: so that the Buddha-seed is not cut off. Those who establish faith can, through practice, attain the eternal Buddha-fruit. Therefore, a sūtra says: "Those who give rise to faith are born into the Buddha's family and have already planted the Buddha-seed." Among the four kinds of true children in the *Śrīmālā Sūtra*, the first true child refers precisely to this. Succeeding to the Buddha's position, they are called true children. This concludes the first section.

Next is the second section, properly presenting the composition. This has three parts: 1) The introductory section. 2) From the "Establishing Meaning" section onward, establishing the main doctrinal section. 3) From the "Encouraging Practice and Benefits" section onward, the section on transmitting and upholding for future generations. A treatise necessarily has a cause; therefore, first clarify the introduction. Since the introduction has arisen, what is to be explained should be presented; therefore, next, the second part clarifies the main doctrinal section. Sages compose treatises to benefit beings. Once the composition is complete, they praise its superiority, encourage study, and cause it not to be cut off; therefore, the third part clarifies the transmission and upholding section.

Within the initial introduction, two topics are distinguished: 1) Clarifying the differences between sūtra and treatise introductions. 2) A detailed explanation following the text.

Regarding the differences: The introductions of sūtras and treatises differ in form but are the same in intent. The forms differ: In sūtras, the introduction generally has two types: 1) The Faith-Establishing Introduction and 2) The Circum

自下第二釋心生滅門。此中有二。一者略表其體。二此識有二。以下廣說其義。心生滅者顯名也。依如來藏者是第八識也。有生滅心者是第七識也。此言依者同時相依。如影依形。此之二句妄有所以。此妄之中隨妄轉流名第八識。下正表體有三句。所謂不生不滅者其體常住。隨緣成妄。而體非無常。如上說也。此之一句正表體常。與生滅和合者隨緣令妄。和合如一。此之一句明隨妄義。非一者性常住故。非異者令和合故。此之二句辨隨緣相。以此三句辨第八識也。名阿梨耶識者是梵語也。此翻名為無失沒識。雖在生死性不失沒。故名無沒。名隨義翻名為宗識。妄所依故亦名藏識。備有一切諸淨法。故此等名者經論非一。而非正翻也。自下第二廣釋其義。此中有三。一者辨其解惑根源。二者復次生滅因緣相者以下真妄依持之義。三者復次有四種法以下辨其染淨熏習之能。就初中有三。一者舉數略釋。二者云何以下立列章門。三者所言覺義以下廣釋章門。言此識有二種義者是舉數也。言能攝能生一切法者是略釋也。生死涅槃之根源故。是故名為攝生義也。自下列章門。覺者解也。非是修習生用為解故名解也。斯乃異於木石等。故心神為解。又復對於無明闇。故名之為解。言不覺者此是惑也。無明七識以為不覺。自下第三廣釋章門。此中有三。一者釋覺章門。二者所言不覺義以下釋不覺章門。三者復次覺與不覺以下料簡同異。所以料簡者於一體中有覺不覺二義相返。是故第三料簡同異。又復亦可上三句文此中廣釋。言覺義者釋上略中不生不滅。不覺義者釋上略中與生滅和合句中生滅義也。言同異者釋上略中非一非異也。就第一中有三。一者表其八識生死之根源。二者復次本覺隨染以下表其八識佛果根源。三者復次覺體相以下總表理體。就第一中有三。一者顯其覺體。二者又以覺心源以下明究竟非竟。究竟是其真照行也。非竟是其緣照行也。三者是故一切眾生以下總結真妄。就第一中有二。一者明其本覺是真照體。二者始覺者以下明其始覺是真照用。此用是中非宗而對來耳。就初中有二。一者出體。二者依此法身以下釋名。就初中有二。一者正出其體。二者離念相者以下釋其義。所言覺義者題名也。謂心體者是第八識。非色無作。諸心中實故名為體。言離念者絕名相境界。超出妄想故名離念。自下第二釋義。離念相者顯名也。言等虛空界者非是太虛。此是真實法性虛空也。太虛空者此是事無。雖今無有生滅之相終歸盡滅。故名無常。豈真識理終滅空等乎。理法之中有真空真有。然心非空外。空非心外。心非空外故等虛空界。遍一切處。空非心外故淨法湛然。故曰真空。問曰。有法還滅可爾。太虛無法。云何更滅。答。以有對故是無無滅耳。若理尋言以因感故。因力滅時終歸滅盡。感因物者有無齊等。豈無無滅。問。若無常者何故涅槃經中。諸常法中虛空為最。答。彼經中最者今我言法性虛空是也。何故為最者。諸佛行體皆本有。故不滅常也。法性之理不生不滅故。湛然常故言為最。何得言乎佛得常中太虛為最。太虛流無。佛常具得。汝所言者於諸明中螢虫為最。問曰。云何得知太虛滅耶。文殊師利問菩提論中問此事能。佛告。太虛滅者佛眼所見。文殊白佛。若無虛空諸菩薩等。依何住而得修行。佛告文殊。依法性虛空住。此為最勝。以此文證定知。太虛是滅法也。既言滅者明知無常也。言法界者諸種種法差別不同。名之為界。言一相者心是一相也。言即是如來平等法身者非但眾生身中之理。諸佛以此為體原故。故言即是也。自下第二釋名。此中有二。一者立名。二者何以故下釋名所以。言依此法身說名本覺者以名寄法。自下第二釋名。何以故者立本所以也。對始覺義說者。修習以後起始有用名始覺也。此覺本無今有。以此對故名之為本。自下第二釋始覺中有二。一者覆體即同。本覺隱顯為異。藏識在染名之隱。藏識在果名之顯。非是先染後隨對治為淨法也。故勝鬘言。隱為如來藏。顯為法身。此之體義非用義也。二者釋義。何故同一本覺復名始覺者。依本覺故而有不覺。無明之心覆隱真實。而依不覺起緣照解。對治眾惑然後方顯。故名始覺。自下第二明其究竟非究竟義。此中有三。一者總釋二義。二者此義云何以下釋其相。三者是故修多羅以下引經證成。言覺心原故名究竟者真照解也。修成佛故名究竟覺。言非覺原故非究竟者。是緣智解終心之中。以滅已故非究竟覺也。自下廣釋其相。此中有二。一者釋不覺竟。二者得見心下釋究竟覺。就初中據四位辨。雖復覺不名為覺。言凡夫之人前念起惡復念不起不名覺者。是第一位。前念四相已謝至後念中方乃覺悟。以無解故猶不名覺。如二乘初發心菩薩是第二位。覺於念異念無異相者。於四相中異相中悟以解少故猶不名覺。初發意者種性也。又亦可異相無異相者。心外異心。或中無異相。故名念異相也。云何觀行。有三種解。一者生空觀。觀察但陰無我人故。二者法空觀。觀法虛假無自性故。三者如觀。觀察諸法非有非無。云何觀法非有非無。見一切法猶如幻化。有法幻故無法為有。有即非有。無法幻故有法為無。無即非無。然則說此幻有無為非有無。亦無非有非無可得。還即說此非有非無為有無故。故有無之相亦不可得。進退推求無法可取。境界既然。心想亦爾。此三觀中前二觀者是二乘所觀。後一觀者菩薩所觀。若通論之三乘皆觀三種觀也。以此觀故捨麁分別執著相也。此十使本末取性無明及計名字相也。故下文言執相應染二乘與信地菩薩永盡也。種性菩薩為信地矣。言如法身菩薩於念住念無住相者。是第三初地以上位。於四相中住相時悟一切諸法住無住相也。云何觀行。有三種觀。一者妄相觀。觀察三界虛偽之相唯從心起。如夢所見有無有想。心外畢竟無法可得。二者妄想觀。觀妄想心虛構無自體依真而立。如波依水如迷依方。三者真實觀。觀一切法唯是真實緣起集成。真外畢竟無有一法可起妄想。既無一法可起妄想妄想之心理亦無之。以此觀故。離分別麁念相者謂分別事識解也。以初地中六識解惑皆悉盡也。云何得知者。楞伽經言。初地菩薩得二十五三昧。離二十五有。二十五有是分段三界身。遠離彼故名捨六識。涅槃經中亦同此說。故為出世間也。又大智論宣說。入初地菩薩位生菩薩家。捨離肉身得法性身。此亦是其離六識也。若論殘習十地乃盡。問曰。六識盡在初地初地以上使無六識。云何得知見聞覺耶。答曰。雖無事相六識猶有七識緣照無漏所得法身。及與真識緣起法身眼耳等識。是故用此見聞覺也。問曰。若以緣照法身見聞覺知。與前六識有何差別。釋曰。前六是其事識。分別事相心外取法。緣照法身所見聞等知外無法。一切悉是自心所起。如夢所見。於自心相分別照知有異也。問。真識見聞與緣照知有何差別。釋曰。七識緣照身者。但於妄想緣起法中分別緣知。又於真法分別緣法。不能離緣。真法身者遠妄想心。照明清淨法界顯自心源。名為見聞。非分別知。言如菩薩地盡滿足方便者是第四位。第十地之滿心也。言初起心無初相者。於四相中初生相時。悟一切法從本以來本無有生。云何觀行。有二種觀。一者息相觀。生死涅槃本是真識妄隨所起。證實返源本來無妄。妄想既無。焉有隨妄生死涅槃法相可得。名息相觀。二者實性觀。觀彼真識如來藏體。唯是法界恒沙佛法同體緣集。互以相成不離不脫不斷不異。良以諸法同體緣集。互以相成故無有一法別守自性。雖無一性而無不性無有守性。即是如如一實之門。而無不性即是真實常樂淨等法界門也。體性常然古今不變。名實性觀也。言遠離微細念者是七識緣智也。無明滅故緣智即滅。問曰。修習而得解者何故空滅乎。答曰。是妄解故不得成佛。解故斷惑。體是妄解故終歸滅亡。云何得知明解隨滅。涅槃經四相品中言。譬如男女大小器中。悉滿中油燃燈。油盡明亦隨滅。燈爐猶在下。合中言。油盡者喻煩惱滅。明喻智慧。慧雖滅已猶法身存。此文顯矣。終心之中皆悉滅。故名非究竟覺也。自下第二釋究竟覺。言得見心性者謂真識也。心即常住者始覺是也。名究竟覺者。覺心源故修歸圓覺也。自下第三引說證成。此中有二。一者正證非究竟。二者又心起下證究竟覺。是故修多羅說者是楞伽經也。能觀無念者。七識緣智名為念也。無七識念為向佛智也。此是上中證非竟覺也。又心起者是真始覺心也。無初相即謂無念者。以始覺起時一切妄法無有可知。而言知者無念為知。此之證究竟覺也。自下第三總結。此中有二。一結不覺。二者以無念等故以下結前覺義。就第一中有二。一者結前凡夫不覺。二者若得無念以下結前三位非究竟覺。初中有三。一者總結。是故一切眾生不名為覺也。二者釋所以。本來念念未曾離故也。念者分別執著念也。三者重結。故說無始無明是也。本來不離故名無始也。自下第二結前三位。若得無念知心生住異滅是也。自下第二結前覺義。此中有二。一者結前始覺。二者以四相俱時以下結上本覺。以無念故。實無始覺之異者。以不覺念覆故。顯時名始覺。如上始覺即同本覺。以本覺異無有始覺。自下結本覺。以四相俱時而有者。如毘曇家義。四相俱一時用在前後。若成實義四相前後非一時也。此中似數家義也。皆無自立者。如夢所見無實體。本來平等同一覺故者是本覺也。上來辨生死根源竟也。自下第二明佛果根源。此中有二。一者總釋。二者云何以下別釋。復次本覺隨染分別生二種相者。法報兩種是也。同一覺而隨染隱顯。名之為法。此真識中本無今生義。名之為報也。與彼本覺不相離者。一體中二義故名相離也。云何以下別釋。此中有二。一者立二章門。二者釋章門。言智淨相者是法佛性也。不增不減古今湛然非先染後淨名智淨。言不思議業相者。是報佛性也。本無法體。以不思議修習力故有始生義。造作令成。無而令有。名不思議。造作名業。此一體中。體顯用生有二種也。自下釋章門。先釋智淨。後釋業相。就初中有二。一者表其智體。二者此義云何下釋其體義。就初中有三。一者表能治解。二者破和合下顯所治障。三者顯以下正辨所顯。智淨相者顯名也。謂依法力者真種資力也。依者緣智也。如實修行滿足方便者是緣智也。方便者是善巧方便也。自下顯障。破和合識相者六識障也。滅相續心相者七識障也。以緣照解對治六識七惑也。自下第三辨其所顯。顯理法身智淨故也。自下第二釋義。此中有三。一者法說。二者如大海水以下開譬。三者如是眾生以下合譬。言一切心識皆是無明者。六七識心皆無明為體也。猶前和合識相續心相也。無明之相不離覺者。真妄緣集也。言非可壞者。理法常爾故。非不可壞者。以解治妄故。自下開譬。如大海水喻第八識。風喻無明。波喻七識。水相風相不捨離者。真識與無明緣集合成。水非動性者。真無妄性。隨妄故成。若風相滅動相滅者。無明滅已七識則已。濕性不壞者喻彼真識性體常住。如是眾生以下合喻。自性清淨心合上海水也。自無明風動者。合上目風也。心與無明俱無形相者。合上水相風相不相離也。而心非動性者合上水非動性也。若無明滅相續則滅者。合上若風止滅動相滅也。智性不壞者合上濕性不壞。七識起喻略無合也。彼楞伽言。譬如巨海浪。斯由猛風起洪波鼓穴壑。無有斷絕時。藏識海常住。境界風所動。種種諸識浪騰躍而轉生。此明大海雖為風飄水性不改。性不改故名為常住。性雖常住而波水相隨風波轉。喻彼真識雖為妄想境界風動真性不變。性雖不變而彼真相隨於無始妄想。動發虛偽境界起於七識。如海波浪。經本之中境界為風。何故論主無明為風。釋曰。經中據末。境界為風。論主尋本。無明為風。此等皆有飄動義故。又後義推真識為海。無明為風。起七識波。七識為海。境界為風。起六識波。自下第二釋業章門。此中有二。先明總釋。二所謂下別釋。以依智淨能作境界者依體。起相用故也。以下別釋無量功德之相。常無斷者報佛性也。隨眾生根下明應佛性也。此二性者修心可有。非今具有也。自下第三總標理體。此中有二。一者略標。二者云何為四以下別釋。復次覺體相者。猶前本覺相者。即體相也。非相中相也。有四大義者。同一體中隨義分四。非別釋體四也。與虛空等者。是法性虛空也。此之表四俱無勝劣之異。如淨鏡者。喻淨無染也。亦喻相入無障礙。次下別釋。此四種中。一一之中立名即釋。如實空鏡者猶前真如。遠離心鏡無法現者就真而望。唯真猶立。本來無妄故。經說言。佛不渡眾生。眾生無故。非覺照義故者。雖是一體心法不同。擿心而言。法不生知。是真諦理故。非覺照上法性空。即是謂也。何故與等以此等餘非此與等也。言因熏習鏡者謂真心也。依因此心緣照熏習故因熏習也。一切世間悉中現者。一切諸法心之為本。故本中現。然即現故體中生耶。故言不出。亦可現無邊故現外不出。體中現故。雜亂一相故言不入。以不入故妄法敗亡。故言不失不壞。一云就真法說。絕言離相。超外眾物而不離有無。故言不出。不離有無而非有無。故言不入。故經說言。雖在陰界入而不同陰界入也。以萬像外而不失壞故言不失壞。是為何物。常住一心。何以故。一切真實性故。無法不真也。又一切染法不能者。心體常住故不能染。非謂用義也。智體不動者釋不染由。具足無漏熏眾生者具淨法故。冥資眾生令修善行也。法出離鏡者。猶智淨相也。真法出於煩惱惑障故言出離也。謂不空者恒沙淨法湛然滿故。煩惱礙者猶煩惱障。言智礙者猶智障也。諸惑雖眾無出二障。然此義者下二障中具廣分別也。離和合相淳淨明者。離六七識心相也。緣熏習鏡者。猶上不思議業相也。以緣智修習故得名緣熏習也。依法出離者。依體起相用。遍照眾生心令修善者。是報佛也。隨念示現者。是應佛也。此四之中前二是理。後二是行。理行俱明故無餘無上。自下第二釋不覺章門。此中有二。一者明不覺體。二者復次依不覺以下明諸惑轉生。就初中有二。一者明不覺義。二者以有不覺以下對明真覺。初中有三。一者法說。二者開譬。三合喻。言不覺義者。是顯名也。不覺名者。無明別名。謂不如實知真如法一者。就境明體。真如無二故名法一也。不覺心起者是第七識。而有其念者是染心也。通而言之皆是妄識。別而言之不覺是其根本無明。染心是其業識。以後乃至相續識也。念無自相不離真覺者明其妄法不孤立。故詑真而立。若無此真妄不得生也。次下開喻。如迷人者諸群盲類諸眾生等。迷二諦理不知超出生死之津。似是迷人。依方故迷者喻依真有妄。若離於方則無有迷者。若無真識不得有妄。故勝鬘言。依如來藏故有生有死。若無藏識不得厭苦樂求涅槃也。自下合喻。眾生亦爾者。合上迷人。依覺故迷者合上依方故迷。若離覺性則無不覺者。合上若離方則無迷也。自下第二明對真覺。此中有三句。一者釋覺義。謂有不覺心。故能知名義。為說真覺也。二者絕待明體。謂若離不覺之心則無有真識也。三者遣著。雖皆是真亦無真相。謂離不覺心則無真覺自相可說。自下第二明轉生義。此中有三。一者總明。二者云何以下別釋。三者當知無明以下結釋。復次依不覺故生三種相者。依根本無明心心相漸麁。故生三種相也。與彼不覺相應不離者。共為第七識體也。云何以下別釋。此中隨義辯者。七識中有六。六識之中有四也。然前六中上四不相應。下二相應。與六識似故。文中分有二。一者明不相應。二者以有境界以下明相應也。言無明業相者。無明是其所依。不覺業者動義。言能見相者亦名轉識。心相轉麁。轉起外相。名為轉也。此之三心也。言境界相者亦名現識。以妄心中妄作境界顯現如鏡。以有境界故以下明其第二相應之義。以境緣故生六種相者。是相應故合為一類。言智相者前所說境分別染淨違順差別。非明解智也。言相續相者。依前智識心相轉麁。境界牽心。心隨境界分別不斷。如海波浪。又復三世因果令不斷絕。故名相續。言執取相者。十使根本取性無明。言計名字相者。所謂五見麁起煩惱。若復通論十使皆是此二合為煩惱分也。言起業相者。謂依煩惱造種種業也。業繫苦相者。依業受報也。此之六中前二七識。後四六識也。自下第三結也。當知無明能生一切染者。眾惑根本故也。言染法皆是不覺相故者。皆無明用相也。自下第三從復次覺與不覺下料簡因果。亦可釋上非一非異。此中有三。一者總舉數。二者云何以下列名。三者同相者以下釋章門。就第三中有二。一者釋同章門。二者釋異章門。就初中有三。一者開喻。二者如是無漏以下合喻。三者是故以下引經證成。譬如瓦器者。喻第七識種種妄法也。皆同微塵性相者。喻真如為體也。如是以下合喻。無漏無明皆七識也。皆同真如者。合上同微塵性相也。自下第三引證。是故修多羅中依此義說者。取彼經說釋成此義也。此有二句。初明理涅槃。後明釋難。言一切眾生本來常住涅槃菩提者。唯是真識。悉無餘法故也。言非可修相作相者。非如報應也。畢竟無得者。既已常已常得更無得也。亦無色相可見者。以理無色故也。自下釋難。若無色相者。何故得有以相之身利益眾生。釋此難故。而有見色者。唯隨染業幻所作也。非是真智理色不空性也。何故非理智無色者。以智相不可見故也。自下釋異章門。此中有二。一者開喻。二者如是無漏以下合喻。此同異大意者。真妄二識有同異義。同者真外無妄。妄外無真故。言異者真妄相返故。如水中波。水非波外波非水外名同義也。水波非一名異也。自下第二復次生滅因緣者以下明真妄依持。此中有五。一者正辨真妄轉生依持。二者依無明業所起以下。明其轉生之義非淺智所知。三者染心者有六種以下。明返本時六七識惑治斷分齊。四者又染心義者以下攝眾惑中據二障辨。五者復次分別生滅相以下明捨滅相。雖上廣分治斷之相攝廣令略辨滅相也。就初中有二。一者總標轉生。二者此義云何以下別釋轉生之相。復次生滅因緣相者是顯名也。所謂眾生依心者是第八識也。意意識轉故七六識也。真識是其神知之主集起所依。義說為心。妄識總對一切境界發生六識。義說為意。事識依意。了別六塵事相境界故名意識。經本之中同說此三。名字小異。一名分別事識。亦名轉識。二名業識。亦名現識。三名真相識。分別事識者。六識之心以能分別六塵事故名分別事。即此六識隨六塵轉故名轉。不同七識轉起外相名為轉也。業相現相是第七識。識之中六識之名。以二攝也。真相識者是第八識。名字雖異與前三種其義不殊。自下第二別釋。此中有三。一者明七識心。二者是故三界以下明其七識生死根源。三者復次意識以下明六識心。初中有二。一者略釋。二者此意有五種以下廣釋。此義云何此設問也。以依阿梨耶識說者猶上依心。此之名義如上說也。有無明者生死根源故。理與無明俱一時有。而義說故。依理起迷是根本無明也。無明即心。非有心外異有無明也。不覺而起者是業相也。言能見者是轉相也。言能現者猶現相也。能取境界者是智相也。起念相續者是續識也。問。上來已辨何故重明。上中明其七識惑義。此中明其七識心義。是故異也。自下第二廣釋。此中有二。一者略表數。二者云何以下別。名即釋此意。復有五種者標數也。言業識者。依前無明便有妄念不覺心起。說之為業。何故不說無明識者。是根本體故。就恒沙中說五種也。言轉識者依前業識。心慮漸麁而取外相。故名為轉識。言現識者依前轉識所起境界還顯自心。名為現識。言五塵對至即現無有前後者。明諸境界一時而現。以此識前未有境界但心識相。何故不說法塵境乎。答。若通言之理實俱有。而麁別言為五塵耳。又須法塵更無別塵。逐緣五塵。推求境體更無異故。故不言也。言智識者。於前現識所顯法中分別染淨違順差別。故名智識。言續識者依前智識心相轉麁。境界事心心隨境界分別不斷。故名續識。又復此心能持三世善惡因果。令不失壞故名續也。自下第二從是故三界以下明其七識根源義。此中有四。一者明生死無體妄心而有。二者此義云何以下釋其所以。三者當知世間以下勸人令知。四者是故一切法以下結無體依心。初中有二。一者順釋。二者返釋。言是故者。上明五心相生緣。故以有生死。但心主耳。三界虛偽唯心所作也。如夢所見如鏡中像。無有自體。若言近者心謂七識。若談遠者心是八識。離心即無。六塵境者此返釋也。此義云何設問發起。言一切法者生死諸法也。從心起者是真識也。妄不孤立由依真起。名從心起。妄念而生者。妄念是其第七識也。若言近者生死諸法從妄念生。前明起由後明正體。成合生諸法。言一切分別即分別自心者。自心是其真相識也。是真識者眾生中實就妄緣故。有異妄故。一切心識分別真理者。即分別自心。更無別理故也。言心不見心者。就真論真。無有分別。無能所故。無相可得故。名不見心也。此之德標顯生死無體真諦無相道理如是。經說二諦。宗要在斯。自下第三觀知生死無體。當世間一切境者。猶上一切法也。皆依眾生無明妄心得住持者是正體也。無明是其無明識也。妄心是其業識。以上乃至續識總名妄心。此之六識生死之體。故名住持也。自下第四結無體。是故一切法如鏡中像。無體可得。言唯心者唯隨於心以從心故。心生法生。心滅法滅。故言唯心也。言虛妄者是能隨法也。自下第三明六識心。復次意識者是六識也。即此相續識。依凡夫取著轉深計我我所者。謂根本取性無明。種種妄執隨事攀緣者計名字相也。此之明根本也。又復說以下明末。中依見愛煩惱增長者。見是五見。愛是五鈍。自下第二明非淺智所知。此中有三。一者顯其難知。二者何以故下釋難知由。三者是故以下總結難知。依無明薰習所起識者是顯名也。業識以下若細窮論無明亦是。自下明知就人以辨。人別不同汎有四位。一者凡夫二乘。此人一向非境界也。二者十信以上。此人發心始覺觀察此理。三者初地以上乃至十地。名小分知。四者諸佛佛乃窮了真妄緣起相生之義也。文顯可知。自下釋所以。何以故是心本來清淨而有無明者。真識隨緣成妄義也。無明是其無明識也。為無明所染有染心者。業識以下名為染心。雖有染心常恒不變。雖相成染真性不改。故勝鬘中。自性清淨心為煩惱所染。難可了知。真而成妄。似妄恒真。此理諸佛所窮。非識智所能。是故以下結顯難知。是故此義唯佛能知者。指佛為證。所謂心性者出其體性。常無念故名為不變。以不達一法界心不相應忽然念起名為無明者。結上為無明所染也。上明結者上中自性清淨。自下第三明返本時斷惑分齊。此中有二。一者正明斷分齊。二者言相應者以下釋相應不相應名。就初中有二。一者明六識惑滅。二者明七識惑盡。六識中惑者有二。一者執取相。二者計名字相。對治解者是意識中相應之慧治前二惑。成實論中說為空心。計名字者。小乘法中見道時斷。大乘之中十信時斷。執取相者小乘法中得無學。時斷畢竟也。大乘之中種性時斷。今此論中略無計名字惑斷也。言六染心者除無明識。其餘皆是為染心也。有六種者通舉六七識也。一者言執相應。染者是執取相也。信相應。地者是種性也。對治慧者。小乘之中入無餘時盡。大乘法中初地時盡。二者言不斷染者是猶續識。種性以上乃至初地盡也。智相應染者依具戒地者是第二地。無相方便地者是七地也。自八地無相方便。故名無相方便。現色不相應染言色自在地者是第八地。能淨佛土名色自在。言能見者是轉識也。心自在地者是第九地。善知初心名心自在。第六業識染菩薩盡地者是第十地。不了一法義者是根本無明地也。地前學斷。初地以上離斷。佛地窮盡。故勝鬘云。無明地佛智所斷也。對治解者猶是七識。緣照之解治前六種。此解亦盡。初地斷捨至佛乃盡。問曰。如來地中斷無明業者。真照斷惑合曰斷有二種。一者正斷。二者證斷。緣照正斷。真照證斷。今此論中就證斷門。故入如來地斷也。自下第二釋相應不相應之名義。釋意不同。如毘曇義。心數同時。心王起時諸數並起。相助成故名為相應。如成實論義。心數前後。識心滅後想心同取一青境中。名為相應。大乘法中心相轉麁。染用與心共相應。故名相應也。謂心念法異者。念是染用心知。知相緣相同故者。心體是知染用亦知。詑境迷故言同知緣也。不相應者。即心不覺常無別異。即指心體。以為無明。非是心外緣有迷用。全體是心。全體是迷。故無別異。不同知相緣相者。體用無異故也。亦可心與境界共相體故名心相應。前六種中現識以後是相應者是麁判。知識之中染淨分別故名相應。若細尋者但無明地是。不相應業識以後是相應義。皆是恒沙末故。此義更窮應當廣論。於中二門分別。一對心識明其相應不相應義。二就惑體明相應不相應義。言對心者心有三種。一者事識心所。謂六識。二者妄識心。謂第七識。三者真識心。謂第八識。彼事識中所有煩惱有二義。一相應義。謂現起之惑煩惱之心。與心別體共心同緣。故曰相應。如想受等。二不相應義。謂性成之結。即說心體為煩能性。不別有數與彼心王共相應。故曰不相應也。妄識之中亦有二義。心有六重。此如上說。此六種中根本四重是不相應。末後兩重名相應義。相應之義釋不異前。不相應者即指七識。妄想心體以為煩惱。非是心外別有煩惱共心相應。名不相應也。問曰。何故麁者相應細不相應。釋曰。麁者有時作意別相而起。故與心別共相應。細者性成非別起。故名不相應。真識之中亦有兩義。真妄和合名相應義。真妄性別名不相應。次就惑體相其相應不相應義。惑體有四。一無明地。二無明起。三四位地。四四住地起。四種中無明住地定不相應。故勝鬘云。心不相應無始無明住地也。妄識之心體是無明故不相應。無明前起經說相應。故勝鬘云。於此起煩惱剎那相應。而隨義細論於中亦有不相應義。是云何知。如此論中業轉現識是不相應染。智識相續識是相應染。然而此五皆此無明所起故有無相應義。問曰。若爾勝鬘何故一向說為相應。答曰。為別無明故偏言耳。四住地者總相麁論唯心相應隨義細分俱有二義。現起之惑共心相應。性成之惑與心同體。名不相應。以有此義故雜心中。一家說使定心相應。一家說使定不相應。義既兩偏不可偏執。四住所起一向相應。以彼麁起與心別故。故勝鬘云。四住起者剎那相應也。此論中就妄識明相應不相應義。自下第四就二障辨。前明六重攝為二障。根本無明以為智障。業識以下為煩惱障。然此二障且應廣論。夫二障者諸眾生等沒生死中重網羅也。眾惑之根源。遮涅槃路之剛關也。能障聖道名之為障。障乃無量。取要言之凡有二。一者煩惱障。二者智障。此二障義有三番釋。一者四住煩惱為煩惱障。無明住地以為智障。二者五住性緒為煩性障。事中無知以為智障。無明有二。一迷理無明。二事無知。迷理無明是性結也。三者五住性結及事無知同為煩惱障。分別緣智以為智障。就初番中四門分別。一定障相。二釋障名。三明斷處。四對障辨脫。言定相者云何得知。四住煩惱為煩惱障。無明住地以為智障。以勝鬘經對地持論驗之知矣。勝鬘經中就二乘人但斷四住。不斷無明住地。地持論中說。二乘人煩惱障淨非智障淨。煩惱淨者猶勝鬘中所斷四住。非智障淨者猶彼不斷無明住地。故知四住為煩惱障。無明住地為智障也。次釋其名。五住之結通能勞亂。齊能障智。何故四住遍名煩惱障。無明獨為智障。答。理實齊通但今為分二障差別隱顯為名。等就隱顯各隨功強以別兩名。四住煩惱現起之結發業生勞亂。義強偏名煩惱。異心之惑與解別體。疎遠翳障智微劣。故不名智障。無明闇惑正遠明解。親近翳障智義強。故名智障。任性無知非是現起。不能發業招集苦報。勞亂微劣故不名煩惱障也。次明斷處。略有二階。第一大小相對分別。二者直就大乘世出世間相對分別。大小對中義別三門。一者隱顯互論。二乘之人但除煩惱。菩薩之人唯滅智障。二乘非不分除智障。所斷微劣隱細從麁。是故不論。菩薩非不除斷煩惱。所斷相微隱麁從細。是故不說。二者優劣相形。二乘解劣但斷煩惱。菩薩治廣二障雙除。故地持云。聲聞緣覺煩惱障淨非智障淨。菩薩種姓具足二淨。三者據實通論。二乘菩薩二障雙除。言就大乘世間出世間相對辨者。解行已前名為世間。初地以上名為出世。於中分別乃有四門。一癈麁論細。地前菩薩於彼二障一向未斷。初地以上二障並除。故涅槃中宣說。地前具煩惱性。二者隱顯互論。地前世間但斷煩惱。初地以上唯除智障。三者優劣相形。地前解劣唯除煩惱。地上解勝二障雙斷。四者據實。通世及出世二障雙除。相狀如何。煩惱障中有其二種。一者子結。二者果結。子結煩惱地前所斷。果縛煩惱地上所除。子結之中復有二種。一者正使作意而生。二者餘習任性而起。正使煩惱聲聞緣覺乃至性種斷之周盡。習起之結習種性以上乃至相地斷之畢竟。故地持云。初阿僧祇過解行住入歡喜地。斷增上中惡趣煩惱不善正使。名為增上習名為中。入歡喜時悉皆斷也。果縛之中亦有二種。一者正使作意而生。二者習氣任運而起。正使煩惱所謂愛佛愛菩提等。始從初地次第斷除。至不動地斷之周盡。故地持云。第二阿僧祇過第七住入第八地。微細煩惱皆悉斷滅。八地以上除彼餘習。故地持云。第三阿僧祇斷除習氣入最上住。智障之中亦有二種。一者迷相。二者迷實。情所趣法名之為相。不能悟解云其本無。說以為迷。如來藏性說以為實。不能窮達說以為迷。迷相無明地前所除。迷實無明地上所遣。迷相無明復有二種。一者迷相立性。二者迷性立相。言迷相者妄法虛集以之為相。不知虛集建立定相名之迷也。言迷性者情而起法無性為性。迷此性故立因緣相也。迷相無明聲聞緣覺乃至性種斷之窮盡。迷性無明習種性以上乃至初地皆悉斷除。迷實無明亦有二種。一者迷實相。二者迷實性。空寂無為是其實相。不能知是寂泊無為故名迷相。如來藏中恒沙佛法真實元有是其實性。不能窮證說為迷性。此二無明說斷不定。若依地經初地以上乃至六地除其迷相。是故得為明別順忍。七地以上斷迷實性。是故證得無生忍體。若依涅槃九地以還斷其迷相。是故說為聞見佛性。十地以上斷迷實性。是故說為眼見佛性。以驗求二障皆是始終通斷。治斷麁爾。次辨第四對障辨脫。斷煩惱障得心解脫。斷除智障得慧解脫。是義云何分別有二。一者隱顯互論。斷煩惱障。諸佛菩薩世諦心脫斷除智障。真諦慧解脫何故如是。煩惱染事故斷煩惱。世諦心脫斷煩惱。理實雖隨有一切德脫就主為名。遍言心脫。無明障理。故斷無明。真諦慧脫斷無明。時即理所成一切德脫就主作名。遍名慧脫。二者對障寬狹分別。斷煩惱障。唯除事中染愛心故。世諦心脫斷智障時除無明地。及斷事中麁無明。故二諦慧脫。此初番竟。