將解此論文分二章初懸敘義門六一辨教起因緣有十徵釋以顯十因一依何智謂依論主洞契心源之智隨機巧妙之辯二示何法謂一心二門三大四信五行等法三云何示謂以巧便開一味大乘作法義二種分一心法復作二門析一義理復為三大由此善巧而得開示四以何顯謂妙音善字譬喻宗因能令義理明了顯現五依何本謂依佛聖言及正道理定量為本六藉何力謂歸命三寶請加承力七為何義謂助佛揚化摧邪顯正護持遺法令久住世報如來恩八以何緣謂令眾生離一切苦得究竟樂九由何起謂由菩薩大悲愍物迷謬十機何益謂令生信得聞思脩慧證入因滿二約諸藏所攝三藏之中對法藏攝二藏之中菩薩藏攝三顯教義分齊二一約教詮法通局顯分齊謂以義分教教類有五一小乘教但說我空縱少說法空亦不明顯但依六識三毒建立染淨根本未盡法源故多諍論云大乘始教亦名分教於中但說諸法皆空未盡大乘法理故名為始但說一切法相有不成佛故名為分三終教亦名實教說如來藏隨緣成阿賴耶識緣起無性一切皆如定性二乘無性闡提悉當成佛方盡大乘至極之說故名為終以稱實理故名為實四頓教總不說法相唯辨真性亦無八識差別之相訶教勸離毀相泯心但一念不生即名為佛不依地位漸次故說為頓五圓教所說唯是法界性海圓融緣起無礙相即相入帝網重重主伴無盡若於五中顯此論之分齊正唯終教亦兼於頓若將此論與五教互相攝者五唯後三攝此此唯攝五前四二約法生起本末顯分齊謂依此論所詮染法從本起末畧有五重以對諸宗顯其分齊五重者初唯一心為本源即華嚴經一真法界然華嚴所宗雖四法界而彼䟽云統唯一真法界謂寂寥虛曠沖深包博總該萬有即是一心(正當此門)體絕有無相非生滅莫窮其始寧見中邊(即下心真如門)迷之則生死無窮解之則廓爾大悟(即下心生滅門)二依一心開二門一者心真如門即頓教分齊也始教中空義亦是密說此門二者心生滅門謂依如來藏有生滅心所謂不生不滅與生滅和合非一非異名為阿棃耶識即終教分齊也以始教相宗不知佛說如來藏以為阿頼耶故非彼分三依後門明二義一者覺義(前真如門但明心體不變此門覺義但顯染中淨相及反流還源並非起末倫次)二者不覺義(前生滅門及此不覺即是生起次也)四依後義生三細一業相(頼耶自體分)二轉相(見分)三現相(相分)即唯識宗齊此業相以為諸法生起之本以彼宗未明此等與真如同以一心為源故說真如無知無覺凝然不變不許隨緣但說八識生滅縱轉成四智亦唯是有為不得即理故詮法分齊唯齊業識五依最後生六麄一智分別境界二生苦樂受三著苦樂四計名字五造業六受報二乘所明諸法唯齊第三人乘天乘唯齊第五若取血脉相承一向躡前起後以明生起畧有八重一以一心為本二不覺一心成業相三能見相四境界相五分別相續(法執)六取著計名(人執)七造業八受報四明教所被機一切眾生皆有佛性無非所被不同法相宗唯被菩薩性及不定性然一切眾生三聚統𭣣此論正唯為不定聚故下文云依未入正定聚眾生故說脩行信心兼為邪定作遠因緣兼為正定令增妙行凖此義例則五性中正被菩薩性及不定性令脩信心兼為餘性作遠因緣又因緣分中別明所被至文當辨五能詮教體畧作四門一隨相門於中或唯名句文謂能詮諸法自性差別二所依故或唯音聲離聲無別名等攝假從實故或假實雙取四俱為體又徧於六塵一切所知境界總有生解之義悉為教體二唯識門謂說者淨識所現文義為增上緣令聞者識上文義相現故下文云若離自心念則無一切境界之相是故一切聲名句文皆是自心之所顯現三歸性門此識無體唯是真如故下文云是故一切法從本已來離言說相乃至唯是一心故名真如四無礙門謂於前三門心境理事同一緣起混融無礙交徹相攝以為教體以一心法有二門故二皆各攝一切法故六所詮宗趣當部所崇曰宗宗之所歸曰趣二初總辨諸宗一切經論通大小乘宗途有五一隨相法執宗即小乘諸師依阿含等經所立以造諸部小乘等論二真空無相宗即龍樹提婆依般若等經所立以造中觀等論三唯識法相宗即無著天親依解深密等經所立以造唯識等論四如來藏緣起宗即馬鳴堅慧依棱伽等經所立以造起信等論五圓融具德宗謂事事無礙主伴具足重重無盡即華嚴經今此論宗當其第四門也然此五宗對前五教互有寬陿教則一經容有多教宗則一宗容具多經隨何經中皆此宗故後唯明此論又有總別總以一心法義為宗信行得果為趣別者有五對一教義對教說為宗義意為趣如下文令捨言取意等二理事對舉事為宗顯理為趣如從生滅門入真如門等三境行對以真俗境為宗止觀行為趣四證信對以成信不退為宗登地入證為趣五因果對以因為宗克果為趣此五是從前起後漸漸相由矣(二隨文注觧二初觧名題)。
To explain this treatise, I will divide it into two chapters. First, I will present an overview of its essential meaning in six sections:
**1. Distinguishing the causes and conditions for the treatise's composition** There are ten reasons, each clarified with ten corresponding causes:
(1) **On what wisdom does it rely?** It relies on the treatise master's wisdom, which profoundly penetrates the source of the mind, and his skillful eloquence that adapts to circumstances.
(2) **What does it reveal?** It reveals the One Mind, its two aspects, the Three Greats, the Four Faiths, the Five Practices, and other such teachings.
(3) **How does it reveal them?** Through skillful means, it opens up the single Great Vehicle and establishes two kinds of dharmas: the dharma of the mind and the dharma of characteristics. It divides the mind-dharma into two aspects and analyzes the principle into three greats. Through this skillfulness, it reveals them.
(4) **By what means does it reveal them?** Through wonderful voice, excellent words, analogies, and logical reasoning, which make the meaning clear and manifest.
(5) **On what basis does it rely?** It relies on the Buddha's sacred words and correct reasoning as its foundation and standard.
(6) **By what power does it accomplish this?** By taking refuge in the Three Jewels and relying on their blessing and sustaining power.
(7) **For what purpose?** To assist the Buddha in spreading the Dharma, to refute evil and reveal truth, to protect and uphold the Dharma so it may long remain in the world, and to repay the Buddha's kindness.
(8) **Through what conditions?** To enable all beings to be free from all suffering and attain ultimate happiness.
(9) **By what does it arise?** It arises from the bodhisattva's great compassion, pitying beings lost in delusion and error.
(10) **What benefit does it bring to beings?** It enables them to give rise to faith, attain the wisdom of hearing, reflection, and cultivation, and enter realization, fulfilling the causes for enlightenment.
**2. Regarding the divisions of the canon in which it is included** Among the three divisions of the canon, it is included in the section on Abhidharma (treatises). Among the two divisions, it is included in the Bodhisattva Piṭaka.
**3. Clarifying the scope of the teachings and meanings**
(1) **Distinguishing the scope based on the teachings and their scope of expression**: Based on meaning, the teachings are divided into five categories:
- **The Small Vehicle teaching**: It mainly speaks of the emptiness of self. Even if it briefly mentions the emptiness of dharmas, it is not explicit. It establishes defilement and purity based only on the six consciousnesses and the three poisons, not reaching the source of dharmas. Therefore, it has many disputes.
- **The Initial Teaching of the Great Vehicle**, also called the Partial Teaching: It speaks of all dharmas as empty but does not fully express the principle of the Great Vehicle, hence it is called "initial." It only explains that all dharmas have characteristics and that not all can become Buddhas, hence it is called "partial."
- **The Final Teaching**, also called the Real Teaching: It explains that the Thus Come One's Treasury (tathāgatagarbha) follows conditions to become the ālayavijñāna, that dependent origination is without self-nature, and that all is thusness. Beings of fixed nature in the two vehicles and icchantikas without the seed of Buddhahood all will become Buddhas. This exhausts the ultimate teaching of the Great Vehicle, hence it is called "final." Because it accords with the true principle, it is called "real."
- **The Sudden Teaching**: It does not speak of dharma characteristics at all, only distinguishing true nature. It has no distinctions of the eight consciousnesses. It rebukes teachings and encourages renunciation, destroys characteristics and stills the mind. As soon as one thought does not arise, this is called Buddhahood. It does not rely on stages of attainment, hence it is called "sudden."
- **The Perfect Teaching**: It speaks only of the dharma realm nature sea, perfect fusion, dependent origination without obstruction, mutual identity and interpenetration, the Indra's net of infinite multiplication, with host and companions without end. This is the Avataṃsaka Sūtra.
Among the five teachings, the scope of this treatise is primarily the Final Teaching, and it also includes the Sudden Teaching. If we relate this treatise to the five teachings, the latter three include this treatise, while this treatise includes only the first four of the five.
(2) **Distinguishing the scope based on the arising of phenomena from the source**: According to this treatise, defiled dharmas arise from the source and extend to the branches. There are roughly five levels, relating to various schools to show their scope:
**First level**: The One Mind alone is the source, which is the One True Dharma Realm of the Avataṃsaka Sūtra. Although the Avataṃsaka focuses on the four dharma realms, its commentary states that it is unified in the One True Dharma Realm—vast, profound, encompassing all existence, and is precisely this One Mind. Its substance transcends existence and non-existence, its characteristics are neither arising nor ceasing, its beginning cannot be fathomed, nor can its middle or edges be perceived. This corresponds to the Mind's True Thusness aspect below. Delusion leads to endless birth and death; awakening brings vast, sudden enlightenment. This corresponds to the Mind's Arising and Ceasing aspect below.
**Second level**: Relying on the One Mind, two aspects are opened: - The aspect of the Mind's True Thusness—this is the scope of the Sudden Teaching. The emptiness taught in the Initial Teaching is also a hidden explanation of this aspect. - The aspect of the Mind's Arising and Ceasing—this means that based on the Tathāgatagarbha, there is an arising and ceasing mind. The non-arising and non-ceasing combined with arising and ceasing, neither identical nor different, is called the ālayavijñāna. This is the scope of the Final Teaching. Because the Mind-Only school of the Initial Teaching does not understand that the Buddha taught the Tathāgatagarbha as the ālayavijñāna, this is beyond their scope.
**Third level**: Based on the second aspect, two meanings are clarified: - The meaning of awakening (this is to show the pure aspect within defilement and the return to the source; it is not part of the sequential arising from the source). - The meaning of non-awakening (the arising and ceasing aspect and this non-awakening constitute the sequential arising).
**Fourth level**: Based on the latter meaning, three subtle characteristics arise: - The characteristic of activity (the self-substance of the ālayavijñāna) - The characteristic of turning (the seeing aspect) - The characteristic of manifestation (the perceived aspect)
The Mind-Only school stops at this characteristic of activity as the source of all dharma arising. Because that school does not understand that these share the One Mind as their source with true thusness, they say true thusness is without knowledge or awareness, still and unchanging, and does not accord with conditions. They only speak of the eight consciousnesses arising and ceasing. Even when transformed into the four wisdoms, they are only conditioned dharmas and do not reach the principle itself. Therefore, their scope in explaining dharmas only reaches the consciousness-activity.
**Fifth level**: Based on the last, six coarse characteristics arise: 1. The wisdom that distinguishes objects 2. The experience of pleasure and pain 3. Attachment to pleasure and pain 4. The calculation of names 5. The creation of karma 6. The receiving of retribution
The Two Vehicles' understanding of dharmas only reaches the third level, while humans and gods only reach the fifth. If we trace the lineage of transmission, following each preceding to give rise to the succeeding, there are roughly eight stages: 1. The One Mind as the foundation 2. Non-awakening of the One Mind, forming the activity characteristic 3. The seeing characteristic 4. The object characteristic 5. The differentiating and continuing characteristic (attachment to dharmas) 6. Grasping, attaching, and calculating names (attachment to self) 7. Creating karma 8. Receiving retribution
**4. Clarifying the beings for whom the teaching is intended** All beings have Buddha-nature, and none are excluded. This differs from the Dharma-character school, which only includes those with Bodhisattva-nature and those of indeterminate nature. However, all beings are collected into the three groups (those with correct, incorrect, and indeterminate views). This treatise is specifically for those of indeterminate nature. Therefore, below it says: "For beings who have not yet entered the group of correct faith, the cultivation of faith is explained." It also serves as a distant cause for those of incorrect views and enhances the wonderful practice of those with correct views. Following this principle, among the five natures, it is primarily for those with Bodhisattva-nature and indeterminate nature, to cultivate faith, and additionally serves as a distant cause for others. Further, the chapter on causes and conditions will specifically address this when we reach that point.
**5. The substance of the teachings** I will briefly discuss this in four sections:
(1) **Following characteristics**: This includes only names, phrases, and letters, which express the self-nature and distinctions of all dharmas, as their basis. Or it may be only sound, since apart from sound there are no names, etc., bringing together the conventional with the real. Or both conventional and real together as the substance. Additionally, throughout the six sense objects, all knowable realms that can give rise to understanding serve as the substance of the teaching.
(2) **Mind-only**: The teacher's pure consciousness manifests the text and meaning as an enhancing condition, causing the listener's consciousness to manifest the text and meaning. Therefore, below it says: "If one is apart from one's own mind, no objects exist." Hence, all sounds, names, phrases, and letters are manifestations of one's own mind.
(3) **Returning to nature**: This consciousness has no self-nature; it is only true thusness. Therefore, below it says: "All dharmas from the beginning are apart from the characteristic of speech... and are only the One Mind, called true thusness."
(4) **Non-obstruction**: The previous three aspects—mind, objects, principle, and phenomena—are in the same dependent origination, fused without obstruction, interpenetrating and mutually containing, as the substance of the teaching. Because the One Mind has two aspects, each includes all dharmas.
**6. The essential purport of the teachings** What a school venerates is its "aim"; where the aim culminates is its "purpose."
First, a general discussion of all schools: All scriptures and treatises, both Mahāyāna and Hinayāna, have five main schools:
1. **The school attaching to characteristics and dharmas**: The Small Vehicle masters, based on scriptures like the Āgamas, established treatises of the various Smaller Vehicle schools. 2. **The school of emptiness and signlessness**: Nāgārjuna and Āryadeva, based on scriptures like the Prajñāpāramitā, established the Madhyamaka treatises. 3. **The school of mind-only and dharma characteristics**: Asaṅga and Vasubandhu, based on scriptures like the Saṃdhinirmocana, established the Vijñaptimātratā treatises. 4. **The school of Tathāgatagarbha dependent origination**: Aśvaghoṣa and Sthiramati, based on scriptures like the Laṅkāvatāra, established treatises such as the Awakening of Faith. 5. **The school of perfect fusion with complete virtues**: This is the non-obstruction of phenomenon and phenomenon, with host and companions complete, infinitely multiplying—this is the Avataṃsaka Sūtra.
The aim of this treatise corresponds to the fourth school.
These five schools, in relation to the five teachings above, have mutual scope and limitations. One scripture may contain many teachings, while one school may encompass many scriptures. In any given scripture, this aim may be found.
Later, I will only discuss this treatise. Its general aim is the One Mind as dharma and meaning, with faith and practice culminating in attainment as its purpose. Specifically, there are five pairs:
1. **Teaching and meaning**: Teaching is the aim, meaning is the purpose, as below where it says to abandon words and grasp the meaning. 2. **Principle and phenomena**: Phenomena are the aim, revealing the principle is the purpose, as in entering the True Thusness aspect from the Arising and Ceasing aspect. 3. **Object and practice**: The true and conventional realms are the aim, calming and contemplation are the purpose. 4. **Realization and faith**: Establishing irreversible faith is the aim, attaining the ground and entering realization is the purpose. 5. **Cause and effect**: The cause is the aim, attaining the fruit is the purpose.
These five pairs progress from the former to the latter, each giving rise to the next.
*(Second section: Commentary on the text—first, explanation of the title)*
大乘起信論
Treatise on Awakening Mahāyāna Faith
(大者當體為目包含為義乘者就喻為稱運載為功大乘即所信之境起信即能信之心心境合目也此即大乘之起信又亦起大乘之信又大者就義謂體相用乘者就人謂菩薩等又依雜集論由與七種大性相應故名大乘一境二行三智四精進五方便善巧六證得七業起謂𤼵起以有本覺內熏為因善友聞熏為緣於此勝境𤼵希有信能令心淨如水清珠何故但明信而不言餘行以是行本故論為初機故故下文云自信己性知心妄勤脩遠離法又華嚴云信為道源功德母等論者建立決了可軌文言判說甚深法相道理依決判義名之為論又論者集法議論也謂假立賔主徃復徵析論量正理故名為論)。
The greater is to embody as the essence, encompassing as the meaning; the vehicle (yana) is used as a metaphor for carrying, transporting as its function. The Great Vehicle is the realm to be believed, while the arousing of faith is the mind that believes—mind and realm together form the title. This is the faith-arousing of the Great Vehicle, and also the arousing of faith in the Great Vehicle. Furthermore, "great" refers to the meaning, namely essence, attributes, and function; "vehicle" refers to persons, such as bodhisattvas. According to the *Compendium of Abhidharma* (*Abhidharma-samuccaya*), it is called the Great Vehicle because it corresponds to seven kinds of greatness: (1) the object, (2) the practice, (3) the wisdom, (4) the diligence, (5) the skillful means, (6) the attainment, and (7) the activity. "Arousing" means to initiate: because there is the inner perfume of inherent awakening as the cause, and the perfuming of listening from good spiritual friends as the condition, one develops a rare faith in this supreme realm, enabling the mind to become pure, like a clear-water gem. Why is faith alone emphasized without mentioning other practices? Because it is the foundation of all practices, and because this treatise is intended for beginners. Thus the text below says: “Have faith in your own nature, know that the mind is deluded, and diligently cultivate the practice of distancing yourself from defilements.” Also, the *Avatamsaka Sutra* says: “Faith is the source of the path, the mother of good qualities,” and so forth. A treatise (śāstra) is that which establishes and definitively settles, providing rules for speech and writing, discriminating and explaining the profound characteristics of phenomena and the principles of reality. Based on definitive judgment, it is called a treatise. Moreover, a treatise is the collection of dharmas and the discussion of meanings: it posits a host and a guest, engaging in back-and-forth questioning and analysis, weighing and deliberating on correct principles—hence it is called a treatise.
馬鳴菩薩造
(名馬鳴者此菩薩初生之時感動諸馬悲鳴不已又善能撫琴以宣法音諸馬聞之咸悉悲鳴中印度月氏國王將欲試驗以行正法取馬七匹絕其水草已經六日至第七日宣告集眾王躬禮請升座說法令於眾中以草穀等飲其餓馬馬皆不食唯悲鳴垂淚諦聽法要於是遠近敬伏從化故名馬鳴言菩薩者具云菩提薩埵此云覺有情亦有三釋一約境所求所度二約心有覺悟之智餘情慮之識三約能所所求能求三皆如次配覺及有情造者製作佛滅度後六百年內所造也故摩訶摩耶經云如來滅後六百嵗已諸外道等邪見競其毀滅佛法有一比丘名曰馬鳴善說法要降伏一切諸外道輩)。
真諦三藏譯
(總有二譯一西印度優禪尼國沙門波羅末陀此云真諦梁元帝承聖三年於衡州建興寺譯成一卷二十四紙月氏國婆首那王子譯語沙門智愷筆授沙門惠顯惠旻曇振等并黃鉞大將軍太保蕭勃證義然此三藏梁陳二代勑譯經論總三十四部一百四十一卷其博解神異具如譯經記二于闐國沙門實叉難陀此云喜學大周則天時於東都佛授記寺譯成兩卷亦二十四紙沙門波崙玄軌筆授復禮綴文弘景法寶法藏等證義今解前譯二解文義三一歸敬述意二一歸依三寶歸三寶者畧有六意一荷恩德故二請加護故三令生信故四為儀式故五表尊勝故六顯益物故)。
歸命。
(顯能歸至誠歸者是依投趣向義命者總御諸根一身之要人之所毀莫不為先舉此無二之命以奉無上之尊又歸者是還源義眾生六根從一心起而背自源馳趣六塵今舉命根總攝六情還歸一心一心即一體三寶然能歸之體必具三業欲顯佛有天眼天耳他心故又圓滿三業善故成就三輪因故或見不聞處聞不見處不見不聞處則身語意如次歸依在見聞處則三業皆歸今云歸命是意意業最重矣)。
盡十方。
(所歸分齊也非直一方三寶每方非直一二等剎中三寶顯三寶普徧故歸心廣大故揀異小乘故然三寶又有住持別相同體之殊為福之田皆可寶重今所歸者意歸別相理該同體也)。
最勝業徧知色無礙自在救世大悲者。
(佛寶也過小曰勝超因曰最業者總舉三輪業用謂意徧知身無礙語能救世也徧知有二一真智徧知心真如門恒沙功德二俗智徧知心生滅門緣起差別理量齊鑒無倒徧知色無礙自在者如華嚴說乃有多種今畧舉四一大小無礙謂一一根皆徧法界而不壞諸根之性又不雜諸根之相二互用無礙謂諸根相作三事理無礙謂現色炳然而不礙舉體性空四應機無礙謂圓廻之身十方齊應多機頓感身亦不分世者三世間中是眾生世間即所救也大悲者三緣之中是無緣悲即能救也無緣最勝故云大悲佛性論云悲者暫救不能真救大悲者能永救濟恒不捨離然萬德之中如來唯用大悲為力故徧舉之者者結德属人即徧知色無礙救世之者)。
及彼身體相法性真如海無量功德藏。
(法寶也然四種中教淺理深行分果圓今取深圓唯歸理果故約彼佛身以明法寶是果法也顯身之體相是理法也初句標及者有二義一揀前義顯是二事二合集義非但歸佛亦及法也此中及言顯佛與法是非一義彼身體相顯佛與法是非異義體謂體大相謂相大以用大中辨佛報化二身是故體相二大自是法身屬法寶攝以彼用大依體相起會用歸體故云彼身體相次二句釋上句釋體大法性者明此真體普徧之義非有與前佛寶為體亦乃通與一切法為性即顯真如徧於染淨通情非情深廣之義故智論云在眾生數中名為佛性在非眾生數中名為法性言真如者此明法性徧染淨時無變異義真者體非偽妄如者性無改異海者約喻釋疑疑云真既不變云何隨於染淨既隨染淨云何不變釋云如海因風起於波浪波雖起盡溼性無變無變之性不凝起浪浪雖萬動不礙一溼是故動靜無二法準思之下句釋相大謂此法身如來藏中含攝蘊積無邊恒沙性功德故或此句亦攝教行二法教含所詮之德行攝所成之功當知此中通四法寶俱有含藏之義又海之一字通喻體相永絕百非如海甚深包含萬物如海廣大無德不備如海珍寶無像不現如海現影也)。
如實脩行等。
(僧寶也僧通凡聖寶唯聖位也聖通大小菩薩為勝是故此中唯歸地上大菩薩僧謂證理起行名如實脩行下文云依法力熏習是地前行如實脩行是地上行滿足方便是地滿位此中舉中等取後也又依寶性論就地上菩薩約正體後得說二脩行彼論云一如實脩行了如理一味二徧脩行備知一心有恒沙法界今此文中舉正體等取後得故云等也又解次上一句亦屬僧寶上句舉德取人謂地上菩薩隨脩一行萬行集成其一一行皆等法界積功所得故云功德人能攝德故名為藏下句即正歎行德也據後譯云無邊德藏僧勤求正覺者即符後解也然菩薩雖屬僧寶脩行所成之德則屬法寶由是前解攝屬法也亦如體相是佛法身而攝入法寶故知此句文通上下二述造論意)。
為欲令眾生除疑捨邪執起大乘正信佛種不斷故。
(述造論意也亦是歸敬意初句舉所為機所為機者已如前辨次二句明所成益上句令離過由疑故迷真失於樂也由執故起妄種於苦也十地論中菩薩三種觀於眾生起大慈悲一遠離最上第一義樂二具足諸苦三於彼二顛倒解云真樂本有失而不知妄苦本空得而不覺故云顛倒故令菩薩興悲造論故解釋分中文有三𫨻一顯示正義即除疑也令悟真樂二對治邪執即捨邪執也令離妄苦三分別發趣道相即此下句起大乘正信也意令成行既於真不疑於邪不執未知於何起行謂於大乘以一心三義是究竟根本法故未知於大乘起何行謂起正信以信是眾行之本故即翻疑云信翻邪執云正後一句明成益意謂令眾生離過求行使信成滿入住不退堪求佛果故云佛種不斷故下云信成就發心者畢竟不退入如來種中正因相應等又解除疑者汎論疑惑乃有多途求大乘者所疑有二一者疑法障於發心二者疑門障於脩行今立一心法以遣前疑開二種門以遣後疑△二正述論文二初標益起說)。
論曰。
(揀異經律)。
有法。
(一心二門三大即所說法體)。
能起摩訶衍信根。
(題目正依此立也摩訶衍此云大乘謂約心真如門信理决定約心生滅門信業果不亡約三大中信三寶不壞信根者謂信滿入住成根不退根有二義一能持義自分不失二生後義勝進上求)。
是故應說。
(論主思惟見此勝益是故要須也二正陳所說二初標列)。
說有五分云何為五一者因緣分。
(言不自起製必有由名為因緣章別餘𫨻故稱為分)。
二者立義分。
(由致既興次宜畧標綱要以為宗本)。
三者解釋分。
(宗要既畧次宜廣釋令其生解)。
四者脩行信心分。
(次宜依解起行有解無行如貧數他寶是所不應)。
五者勸脩利益分。
(雖示行儀純根懈慢次宜舉益勸脩也然五中初一是序分次三是正宗後一是流通二牒釋五一因緣分二一正釋)。
初說因緣分。
(標牒)。
問曰有何因緣而造此論。
(假問)。
荅曰是因緣有八種。
(舉數)。
云何為八。
(徵起)。
一者因緣總相。
(此門通與一部論為𤼵起之由故云因緣總相總遏兼正下七則別為當機)。
所謂為令眾生離一切苦。
(苦苦壞苦行苦分𫨻變易二生死苦)。
得究竟樂。
(無上菩提覺法樂無上涅槃寂靜樂)。
非求世間名利恭敬故。
(非欲令其求於後世人天利樂等亦可論主自云我為益生故造斯論非為名利等故云總相)。
二者為欲解釋如來根本之義。
(與立義分及解釋分中顯示正義對治邪執作𤼵起因緣以彼文中說依一心法有二種門各攝一切法即是如來所說法門之根本又生滅門中本覺名如始覺名來始本不覺名曰如來此即所證本覺真理名如能證無分別智名來諸眾生未有無分別智時是如無來也今以如來依此心成故名此心為如來根本之義)。
令諸眾生正解。
(具釋此義令彼地前三賢諸菩薩等比觀相應故云正解即顯示正義也)。
不謬故。
(比觀離倒故云不謬不謬即對治邪執也)。
三者為令善根成熟眾生於摩訶衍法堪任不退信故。
(即下分別發趣道相也以彼文中令利根者發決定心進趣大道堪任住於不退位故此當十信終心自分滿足故云成熟進入十住正定聚中使前信心堪任不退)。
四者為令善根微少眾生脩習信心故。
(即下脩行信心分初四種信心及四種脩行也以彼文中令信未滿者脩行信心使滿足故此當十信住心以信位未滿故云微少令進向滿故云脩信心也)。
五者為示方便消惡業障善護其心遠離癡慢出邪網故。
(自此下四種機當信位初心以前三根勝難退不假多方便助成道力故各一此中根劣易退賴多方便故有四也四中前三為下中上三人後一䇿以勸脩今初當下品也即下脩行信心分中第四脩行末文是也以彼文中令業重惑多者善根難發眾生以禮懺等方便消惡業障障輕故內離頑嚚癡慢外出邪魔罥網)。
六者為示脩習止觀對治凡夫二乘心過故。
(當中品也即下第五脩行止觀門以彼文中雙明止觀遣凡小二執故云對治也)。
七者為示專念方便生於佛前必定不退信心故。
(當上品也即下脩行信心分末復次眾生初學是法下勸生淨土門等以彼文中舉勝方便令彼觀解分得相應眾生恐後報遷遇緣成退故今徃生使不退也)。
八者為示利益勸脩行故。
(即下勸脩利益分也以彼文中舉彼損益勸物脩捨即總䇿成前諸行也)。
有如是等因緣所以造論。
(總結二通難二一難)。
問曰脩多羅中具有此法何須重說。
(二通二一縱問畧標)。
答曰脩多羅中雖有此法。
(縱其問辭)。
以眾生根行不等。
(或利或鈍樂廣樂略假經假論之殊)。
受解緣別。
(遇佛遇教之異也△二以義具釋二一明餘機不假此論三○一勝機遇佛悟尚無紙素之經○何況須論)。
所謂如來在世。
(時勝)。
眾生利根。
(根勝)。
能說之人色心業勝。
(緣勝)。
圓音一演。
(顯緣勝相)。
異類等解。
(顯根勝相)。
則不須論。
(結成不假論也色心圓音即三業矣一音及圓音者有二初如來一音說一切法無不顯了故名圓音華嚴云如來於一語言中演出無邊契經海二如來同一切音故云圓音華嚴云一切眾生語言法一言演說盡無餘以一切音即一音故云一音一音即一切音故云圓音一一語音徧窮生界而其音韻恒不雜亂若音不徧則是音非圓若音等徧失其韻曲則是圓非音今不壞曲而等徧不動徧而差韻此是如來圓音非是心識思量境界耳○二自力聞經悟)。
若如來滅後或有眾生能以自力廣聞而取解者。
(自力聞廣經文得解佛意不須他論故云自力此具文持義持)。
或有眾生亦以自力少聞而多解者。
(亦以自力尋畧經文而能深解佛意故亦不須他論此有義持無文持○三劣機因尋廣論悟)。
或有眾生無自心力因於廣論而得解者。
(但依經文不能解意因他廣論而得解了故云無自心力此有文持無義持△二明當機須造此論二○一機)。
自有眾生復以廣論文多為煩心樂總持少文而攝多義能取解者。
(此人不要繁文唯依文約義豐之論深解佛經所說之旨故云總持多義然不須廣者有二意一根利不假二心煩不耐○二結)。
如是此論為欲總攝如來廣大深法無邊義故應說此論。
(此論文句雖少總攝一切大乘經論深旨深者如理智境廣者如量智境無邊者深廣無際△二立義分二○一結前生後)。
已說因緣分次說立義分。
(△二正立義宗三○一標總開別)。
摩訶衍者總說有二種。
(○二寄問別名)。
云何為二一者法二者義。
(法者出大乘法體謂自體故對智故顯義故即宗本法也大位在因通於染淨義者辨大乘名義何故此心是大乘耶謂此心具三大義故名為大有二運轉故名為乘是故先顯法體後釋義理收義足也依宗所顯差別義理大位在果唯取於淨△三依名辨相二初法○起下釋中初釋法體之文文二○一舉法總立)。
所言法者謂眾生心。
(出其法體謂如來藏心具和合不和合二門以其在於眾生位故若在佛地則無和合義以始覺同本唯是真如即當所顯義也今就隨染眾生位中故得具二門也)。
是心則攝一切世間出世間法。
(辨法功能以其此心體相無礙染淨同依隨流反流唯轉此心是故若隨染成於不覺則攝世間法不變之本覺及反流之始覺則攝出世間法此猶約生滅門辨若約真如門者則鎔融含攝染淨不殊下文具顯)。
依於此心顯示摩訶衍義。
(釋其法名謂依此一心宗本法上顯示大乘三大之義故名此心以為法也△二開門別立二一責總立難)。
何以故。
(責有二意一云心通染淨大乘唯淨如何此心能顯彼義二云心法是一大乘義廣如何一心能具示彼○二開別釋成釋初意云大乘雖淨相用必對染成今生滅門中既具含染淨故能顯也以廢染之時則無淨用故釋後意云心法雖一而有二門真如門中示大乘體生滅門中具示三大大乘之義莫過是三故依一心得具示也)。
是心真如。
(總舉真如門起下文中即是一法界已下文)。
相。
(即是真如相起下復次真如者依言說分別已下文)。
即示摩訶衍體故是心生滅。
(隨熏變動故總舉生滅門起下依如來藏故有生滅心已下文)。
因緣。
(生滅緣由故起下復次生滅因緣已下文)。
相。
(生滅之狀故起下復次生滅相者已下文)。
能示摩訶衍。
(何故真如門中云即示生滅門中云能示者以真如是不起門與彼所顯詮旨不別故云即示以是不起故唯示體生滅是起動門染淨既異詮旨又分能所不同故不云即)。
自體相用故。
(體謂生滅門中本覺之義是生滅之自體生滅之因故在生滅門中亦辨體也翻染之淨相正隨染之業用並在此門中故具詮耳是以下文釋生滅門內具顯所示三大之義意在於此何故真如門中直云體生滅門中乃云自體等者以所示三大義還在能示生滅門中顯非別外故云自也問真如是不起門但示於體者生滅是起動門應唯示於相用答真如是不起門不起不必由起立由無有起故所以唯示體生滅是起動門起必賴不起起含不起故起中具示三大餘如下說△二義○起下復次真如自體相者已下釋義之文文二○一大)。
所言義者。
(牒章)。
則有三種。
(標數)。
云何為三。
(徵起)。
一者體大。
(真性深廣凡聖染淨皆以為依故受大名)。
謂一切法真如平等不增减故。
(隨流加染而不增反流除染而不减又反流加淨不增隨流闕淨不减良以染淨之所不虧始終之所不易故)。
二者相大謂如來藏具足無量性功德故。
(即二種如來藏中不空之義謂不異體之相故云性德如水八德不異於水)。
三者用大能生一切世間出世間善因果故。
(謂隨染業行然此用大是報化二身麄細之用令諸眾生始成世善終成出世善也下文顯之何故唯言善不云不善者以不善法違真理故是所治故非其用也若爾諸不善法應離於真釋云以迷真故不得離真以違真故非其用也○二乘)。
一切諸佛本所乘故。
(標果望因以解乘也)。
一切菩薩皆乘此法到如來地故。
(舉因望果以成運即始覺之智是能乘本覺之理為所乘故梁攝論云乘大性故名為大乘△三觧釋分二○一結前生後)。
已說立義分次說解釋分。
(△二分門解釋二一標數徵列)。
解釋有三種云何為三一者顯示正義。
(正釋所立大乘法義)。
二者對治邪執。
(既明正理須道異計)。
三者分別發趣道相。
(趣正理之階降△二牒名辨相三一顯示正義二初總○釋上立義分中眾生心攝一切等也於中二○一依法開門)。
顯示正義者。
(牒章)。
依一心法有二種門云何為二一者心真如門二者心生滅門。
(謂一如來藏心含於二義一約體絕相義即真如門謂非染非淨非生非滅不動不轉平等一味性無差別眾生即涅槃不待滅也凡夫彌勒同一際也二隨緣起滅義即生滅門謂隨熏轉動成於染淨染淨雖成性恒不動正由不動能成染淨是故不動亦在動門是故下文識有二義中本覺是也上文生滅門中自體是也勝鬘云不染而染染而不染等棱伽云如來藏名阿賴耶識而與無明七識共俱如大海波常無斷絕等又云如來藏者為無始虛偽惡習所熏名為識藏又云如來藏者為善不善因受苦樂與因俱若生若滅猶如伎兒作諸伎樂等此等並約生滅門說也然此二門舉體通融際限不分體相莫二此無二處諸法中實不同虛空性自神解故云一心△二二門該攝二○一立)。
是二種門皆各總攝一切法。
(上立義分中直云攝今釋中云各攝者以一心含通別二門故今分通別又各攝故以真如門是染淨通相通相之外無別染淨故得總攝一切諸法生滅門者別顯染淨染淨之法無所不該故亦總攝一切諸法通別雖殊齊無所遺故云各攝又以此即是真如隨緣和合變作諸法諸法即無異體還攝真如門也以此二門齊攝不二故得說為一心也問二門既齊相攝者何故上文真如門中唯示大業體不顯於相用生滅門中具顯三耶答真如是泯相顯實門不壞相而即泯故得攝於生滅以紙相而相不存故但示於體也生滅是攬理成事門不壞理而成事故得攝於真如以成事而理不失故具示三大問前既泯相相不存但示於體亦可攬理理不具應但示相用何故不齊耶荅生滅起必賴於真故攬理理不失真如未必籍生滅故泯相相不存相不存故唯示於體理不失故具示於三是故攝義是齊示義別也○二釋)。
此義云何。
(責云若二門各別不可相從若本唯一心未容影攝下荅云)。
以是二門不相離故。
(以體相不離故如金與莊嚴具若以金𭣣具具無所遺以具攝金金無不盡良以二門一揆全體徧收此義亦然思之可見△二別○釋上立義分中何以故下二門別義於中二一別辨二門顯動靜不一二一真如門二一顯體離言以明觀智境○釋上立義分中真如義也於中二一正舉法體二一正顯如體三○一就實畧標)。
心真如者。
(牒章)。
即是一法界。
(即無二真心為一法界此非筭數之一謂如理虛融平等不二故稱為一又對下依言有二義故今約體但云一也依生聖法故云法界中邊論云法界者聖法因義故也)。
大總相法門體。
(二門之中不取別相門𢪛中但取總相然亦該𢪛別盡故云大也此一法界舉體全作生滅門舉體全作真如門為顯此義故云體也軌生物解曰法聖智通遊曰門)。
所謂心性不生不滅。
(釋上法體謂隨妄不生約治不滅又脩起不生處染不滅故攝論云世間不破出世間不盡○二會妄顯真)。
一切諸法唯依妄念而有差別。
(妄執者云境見諸法差別遷流云何乃言性無生滅釋云差別相者是汝徧計妄情所作本來無實如依病眼妄見空華)。
若離心念則無一切境界之相。
(疑若又云以何得知依妄念生釋云以諸聖人離妄念故既無此境即騐此境定從妄生又若此境非妄所作定實有者聖人不見應是迷倒凡夫既見應是覺悟如不見空華誰是病眼○三結真離妄)。
是故一切法從本已來。
(是所執本空故真心不動故由此一切諸法皆即真如也)。
離言說相。
(非如音聲之所說也)。
離名字相。
(非如文句之所詮表此二句言語路絕非聞慧境)。
離心緣相。
(非意言分別故即心行處滅非思慧境上來離偽妄故名真自下離異相故名如又下三句展轉相釋離世間非脩慧境唯正智與之相應)。
畢竟平等。
(雖徧通染淨而性恒無二)。
無有變異。
(所以得無二者以在緣時始終不改變)。
不可破壞。
(所以在有為中得不變異者以不同有為可破壞故此則在染不破治道不壞)。
唯是一心。
(結歸法體)。
故名真如。
(依義立名△二會執釋名二一釋三○一正會謂執)。
以一切言說假名無實。
(明言教非實不可如言取也)。
但隨妄念不可得故。
(釋成無實所以恐諸凡愚聞上真如名則謂論主自語相違上文既云離名字相何故復立此真如名故今釋遣假名非實不相違也)。
言真如者亦無有相。
(良以各依相立但是徧計所緣故棱伽云相名常相隨而生諸妄想故名相雙遣○二結名釋疑)。
謂言說之極。
(立名分齊也疑云既絕名相但假立客名者何故不立餘名而唯云真如耶釋云真如者是言說之極謂此名之後更無有名則諸名之中最後邊際故攝論中十種名內真如是第十究竟名故云極也)。
因言遣言。
(立名之意也立此極名為遣於名如以聲止聲也若無此名無以遣名若存此名亦不成遣名○三約相釋遣)。
此真如體無有可遣。
(二釋一云外人見前文雙遣真如名相則謂真如本體亦是可遣之法則生斷見故此釋云但遣虛妄名相不遣真如實法以是妙智觀境故二云非以真體遣生滅法也何以不遣下云)。
以一切法悉皆真故。
(釋上不遣也以法悉真無法可遣又以生滅門染淨等法即無自性不異真如故不待遣)。
亦無可立。
(外人既聞真理不遣則謂有法可立當情執取故釋云亦無可立以離妄情故又生滅等法即真不待立也何以不立下云)。
以一切法皆同如故。
(真故不可遣如故不可立又生滅等法本來同如故此真如未曾不顯更何所立也○二結)。
當知一切法不可說不可念故名為真如。
(結離言絕慮也△二問荅斷疑二○一疑真絕修問)。
問曰若如是義者諸眾生等云何隨順。
(問方便觀)。
而能得入。
(問正觀也○二舉真勸修荅)。
荅曰若知一切法雖說無有能說可說雖念亦無能念可念是名隨順。
(荅方便觀也說念皆無能所者明念即無念非滅於念非滅念故故名雖念離於斷見也即無念故皆無能所離於常見也於一念間離此二見無此二故故能稱順中道隨順法性又亦可雖在於念等即觀此念等常無能所雖未能離念而順於無念故名隨順也)。
若離於念名為得入。
(答正觀也如上久觀不已即能離茲妄念契彼無念真理故名正觀云得入者觀智契入也十地論云智行處故又亦可正知無能所之念亦離方入真如△二依言辨德以明生信境○釋上立義中真如相也於中三○一舉數總標)。
復次真如者依言說分別有二種義。
(顯此二義者若離於言即唯一味今既依言故說有二即顯不可隨言執取也但為生物信解故說此文故十地論云何故不但說無言示現依言求解故○二開章畧辨)。
云何為二。
(徵起)。
一者如實空。
(此以如實之中空無妄染非謂如實自空此則如實之空也)。
以能究竟顯實故。
(以妄空故遂能顯示真理故云顯實)。
二者如實不空。
(有二義)。
以有自體。
(一異妄無體故)。
具足無漏性功德故。
(二異恒沙有流煩惱故故佛性論偈云由客塵空故與法界相離無上法不空與法界相隨△三依章廣釋二一空三○一畧明)。
所言空者從本已來一切染法不相應故。
(總舉能所分別皆不相應)。
謂離一切法差別之相。
(所取相也)。
以無虛妄心念故。
(能取見也又以妄境從妄念生故釋顯空無也良以倒心妄境情有理無真如之德理有情無故不相應也○二廣釋)。
當知真如自性非有相。
(明真離妄有也)。
非無相。
(惑者云既其非有即應是無故釋云非無也)。
非非有相非非無相。
(惑者聞上非有非無則謂雙非是真如法釋云我非汝謂有說非有非謂法體是非有非汝謂無說非無非謂法體是非無故又非却雙非也)。
非有無俱相。
(惑者云我上立有立無汝立雙非雙非若存即有無隨喪今雙非既非我有無還立釋云我非汝雙非故說非非非許雙是如何復執俱相)。
非一相非異相非非一相非非異相非一異俱相。
(凖前四句可知然執取雖多總攝不過此一四句故廣百論云復次為顯世間所執諸法皆非真實及顯外道所執不同故偈曰有非有俱非一非一雙泯隨次而配屬智者達非真彼論次第廣破四宗外道今此約展轉計執不同彼論後𫨻破外道說○三總結)。
乃至總說依一切眾生以有妄心念念分別皆不相應故說為空。
(妄計塵沙難可徧歷故今總攝辨不相應此順結也)。
若離妄心實無可空故。
(反結也以對染無說真為空非無如體以為空也亦可此文是釋疑疑者聞上真空則撥無真體及恒沙功德故為此釋是則聞空不異不空也△二不空二○一正釋)。
所言不空者已顯法體空無妄故。
(牒前顯後)。
即是真心。
(舉體)。
常。
(常德)。
恒。
(樂德)。
不變。
(我德也以離變易苦非業所繫自在故也)。
淨法滿足。
(淨德)。
則名不空。
(結也○二釋疑)。
亦無有相可取。
(惑者聞淨法不空則謂同於情執之有故此釋也是則不空不異於空)。
以離念境界唯證相應故。
(釋無相所以也若妄念所緣是則有相既唯真智之境明知無妄執之相也△二生滅門二初釋生滅心法二一明染淨生滅二一就體總標三○一標體二)。
心生滅者。
(牒章)。
依如來藏故有生滅心。
(標體也謂不生滅心因無明風動作生滅故說生滅心依不生滅心然此二心竟無二體但約二義以說相依如不動之水為風所吹而作動水動靜雖殊而水體是一亦得說言依靜水故有其動水當知此中理趣亦爾宜可思之謂自性清淨心名如來藏因無明風動作生滅故云依如來藏有生滅心也棱伽勝鬘俱同此說此顯真心隨動故作生滅非謂舉所依取能依以此門中有二義故能示三大是故通攝所依亦入此門○二辨相)。
所謂不生不滅與生滅和合。
(不生不滅者是上如來藏自性清淨心動作生滅不相離故故云和合非謂別有生滅來與真如合謂生滅之心心之生滅無二相故心之不生滅因無明成生滅之心從本覺起而無二體不相捨離故下文云如大海水因風波動水相風相不相捨離乃至廣說此中水之動是風相動之濕是水相以水舉體動故水不離於風相無動而非濕故動不離於水相心亦如是不生滅心舉體動故心不離生滅之相生滅之相莫非神解故生滅不離於心相如是不離名為和合此是不生滅心與生滅合以是隨緣門故非是生滅與不生滅合以此非是句本真如門故)。
非一非異。
(真如全體動故心與生滅非異而恒不變真性故與生滅不一依棱伽經以七識染法為生滅以如來藏淨法為不生滅此二和合為阿棃耶識以和合故非一非異非異門者有三種一以本從未明不異經云如來藏是善不善因能徧興造一切趣生乃至下云若生若滅等又經云佛性隨流成別味等二攝末歸本明不異經云眾生即如也又涅槃云十二因緣即佛性故又十地論云三界唯一心者第一義諦也又此論下文云四相本來平等同一覺故又前即未之本本無別本故唯有生滅更無別法可相異也後即本之末末無別未故唯有不生滅亦無別法可相異也三本未平等明不異經云甚深如來藏而與七識俱又經云阿棃耶識名如來藏而與無明七識共俱如大海波常不斷絕又論云唯真不生單妄不成真妄和合方有所為此則本末際限不分故云不異也不一義者即以前攝末之本唯不生滅故與彼攝本之末唯生滅法而不一也依是義故經云如來藏者不在阿棃耶中是故七識有生有滅如來藏者不生不滅解云此中唯生滅是七識唯不生滅是如來藏二義既分遂使棃耶無別自體故云不在中此約不一義說非謂不和合何以故此中如來藏不生滅即七識生滅之不生滅故與自生滅不一也七識生滅即如來藏不生滅之生滅故與自不生滅亦不一也此中非直不乖不異以明不一亦乃由不異故成於不一何以故若如來藏隨緣作生滅時失自不生滅者則不得有生滅是故由不生滅得有生滅是則不異故不一也又此中真妄和合諸識緣起以四句辨之一以如來藏唯不生滅如水濕性二七識唯生滅如水波浪三棃耶識亦生滅亦不生滅如海含動靜四無明倒執非生滅非不生滅如起浪猛風非水非浪此四義中隨舉一義即融攝自體緣起義理無二相故此中且約濕性不失義邊動靜不一故說水不在於浪中豈可此浪離水之外別有體耶餘義凖此思之問既云動靜不一則應云如來藏不在七識中何故乃云不在棃耶中荅棃耶融動靜動靜不二是棃耶今既動靜分棃耶無別體故云不在中也問棃耶既通動靜不應唯在生滅門荅為起靜以成動無別有動體是故靜性隨於動亦在生滅中非直棃耶具動靜在此生滅中亦乃如來藏唯不動亦在此門中何以故以彼生滅無別體故應思凖之又若一者生滅識相滅盡之時真心應滅則墮斷過若是異者依無明風熏動之時靜心之體應不隨緣則墮常過離此二邊故非一異又若一則無和合若異亦無和合非一非異故得和合也如經云譬如泥團微塵非異非不異金莊嚴具亦復如是若泥團微塵異者非彼所成而實彼成是故非異若不異者泥團微塵應無差別如是轉識藏識真相若異者藏識非因若不異者轉識滅藏識亦應滅而自真相實不滅是故非自真相滅但業相滅解云此中真相是如來藏轉識是七識藏識是棃耶今此論主總括彼棱伽上下文意作此安立故云非一異也○三立名)。
名為阿棃耶識。
(此生滅不生滅即之義不一辨之心不異因此云義不二之心名阿棃耶識或云阿頼耶者但梵音楚夏耳梁朝真諦三藏就名翻為無沒識今時奘法師就義翻為藏識藏是攝藏義無沒是不失義義一名異也所攝名藏謂諸眾生取為我故所以然者良以真心不守自性隨薰和合似一似常故諸愚者以似為實執為內我我見所攝故名為藏由是義故二種我見永不起位失賴耶名也又能藏自體於諸法中又能藏諸法於自體內論云能藏所藏我愛執藏此之謂也此依義立名也)。
大乘起信論䟽卷第一