Chinese
大正藏第 32 册 No. 1666 大乘起信论 No. 1666 [No. 1667] 大乘起信论序 扬州僧智恺作 夫起信论者，乃是至极大乘甚深秘典，开示如理缘起之义。其旨渊弘寂而无相，其用广大宽廓无边，与凡圣为依，众法之本。以其文深旨远，信者至微。故于如来灭后六百余年，诸道乱兴、魔邪竞扇，于佛正法毁谤不停。时有一高德沙门，名曰马鸣，深契大乘穷尽法性，大悲内融随机应现，愍物长迷故作斯论，盛隆三宝重兴佛日，起信未久回邪入正，使大乘正典复显于时，缘起深理更彰于后代，迷群异见者舍执而归依，闇类偏情之党弃着而臻凑。自昔已来久蕴西域，无传东夏者。良以宣译有时，故前梁武皇帝，遣聘中天竺摩伽陀国取经，并诸法师，遇值三藏拘兰难陀，译名真谛，其人少小博采备览诸经，然于大乘偏洞深远。时彼国王应即移遣，法师苦辞不免便就泛舟，与瞿昙及多侍从，并送苏合佛像来朝。而至未旬，便值侯景侵扰，法师秀采拥流含珠未吐，慧日暂停而欲还反，遂嘱值京邑英贤慧显、智韶、智恺、昙振、慧旻，与假黄钺大将军太保萧公勃，以大梁承圣三年岁次癸酉九月十日，于衡州始兴郡建兴寺，敬请法师敷演大乘，阐扬秘典示导迷徒，遂 现代汉语译本 大乘起信论序 扬州僧人智恺 撰 《起信论》这部著作，是至高无上的大乘甚深秘典，开示了如理缘起的意义。它的宗旨渊深弘大，寂静而无相；它的作用广大宽阔，没有边际，是凡夫和圣贤所依凭的，是所有佛法的根本。因为它的文字深奥，旨意深远，相信的人非常少。所以在如来佛灭度后六百多年，各种邪说纷纷兴起，邪魔外道竞相煽动，对佛的正法不停地进行毁谤。当时有一位高尚的沙门（梵语：śrāmaṇa，指出家修道的人），名叫马鸣（梵语：Aśvaghoṣa），他深刻地契合了大乘佛法，穷尽了法性，以大悲心内蕴，随机应化显现，怜悯众生长久地迷惑，所以撰写了这部论著，使三宝（梵语：triratna，指佛、法、僧）得以兴盛，重新振兴了佛法。 《起信论》问世不久，就使邪见者回归正道，使大乘正典重新显现于世，使缘起甚深的道理更加彰显于后代，使迷惑于各种不同见解的人们舍弃执着而归依正道，使那些偏执己见的人们放弃固守而聚集到一起。从很久以前开始，这部论著就一直保存在西域（古代对中亚地区的称谓），没有流传到东夏（古代中国的称谓）来。这是因为宣讲和翻译的时机还没有成熟。所以前梁武皇帝派遣使者前往中天竺（梵语：Madhya-deśa，古代印度的中心地区）摩伽陀国（梵语：Magadha）求取佛经，并派遣了许多法师。使者们遇到了三藏（梵语：Tripiṭaka）拘兰难陀（梵语：Kulānanda），他的译名叫真谛（梵语：Paramārtha），这个人从小就广泛地学习和阅读各种佛经，尤其对大乘佛法有着深刻而透彻的理解。当时摩伽陀国的国王就应该立即派遣他前往中国，但真谛法师极力推辞，最终还是没有推脱掉，于是就登上了船，与瞿昙（梵语：Gautama）以及许多侍从一起，并护送苏合（梵语：Sugandha）佛像来朝拜。但是还没过多久，就遇到了侯景的侵扰，法师的才华被埋没，像含在嘴里的珍珠一样无法吐露，智慧的太阳暂时停止了光芒，想要返回印度。于是他嘱托当时在京城的英才俊杰慧显、智韶、智恺、昙振、慧旻，以及被授予假黄钺（古代皇帝授予大臣的一种权力象征）的大将军太保萧勃，在大梁承圣三年，岁次癸酉九月十日，在衡州始兴郡建兴寺，恭敬地邀请法师敷演大乘佛法，阐扬秘典，引导迷途的众生，于是
English
English version Treatise on Awakening Faith in the Mahāyāna Composed by the Monk Zhi Kai of Yangzhou The Treatise on Awakening Faith is a supreme and profound secret scripture of the Mahāyāna (Great Vehicle), revealing the meaning of arising based on conditions in accordance with the truth. Its essence is deep, vast, tranquil, and without characteristics; its function is broad, expansive, and boundless, serving as a foundation for both ordinary beings and sages, and as the root of all Dharmas (teachings). Because its text is profound and its meaning far-reaching, those who believe are few. Therefore, more than six hundred years after the extinction of the Tathāgata (Thus Come One, Buddha), various heretical doctrines arose, and demonic and evil influences competed to incite, constantly slandering the Buddha's true Dharma. At that time, there was a virtuous śrāmaṇa (monk) named Aśvaghoṣa (Horse Cry), who deeply resonated with the Mahāyāna, exhausted the nature of Dharma, with great compassion inwardly harmonizing and responding to circumstances, and appearing in manifestation. He pitied beings for their prolonged delusion, so he composed this treatise, greatly promoting the Three Jewels (Buddha, Dharma, Sangha) and reviving the sun of Buddhism. Before long after the Treatise on Awakening Faith appeared, it turned heretics back to the right path, causing the correct scriptures of the Mahāyāna to reappear in the world, and the profound principle of conditioned arising to be further manifested to later generations, causing those deluded by various differing views to abandon their attachments and take refuge, and causing those with dark and biased affections to abandon their clinging and gather together. From ancient times, this treatise had long been preserved in the Western Regions (Central Asia), and had not been transmitted to the Eastern Xia (China). This was because the time for its proclamation and translation had not yet arrived. Therefore, Emperor Wu of the Former Liang Dynasty sent envoys to the Magadha (South Bihar) kingdom of Central India to seek scriptures, along with many Dharma masters. The envoys encountered the Tripiṭaka (Three Baskets) Kulānanda, whose translated name was Paramārtha (Ultimate Meaning). This person had extensively studied and read various scriptures from a young age, and had a particularly deep and thorough understanding of the Mahāyāna. At that time, the king of that country should have immediately sent him to China, but Dharma Master Paramārtha strongly declined, but ultimately could not avoid it, so he boarded a ship, along with Gautama and many attendants, and escorted the Sugandha (Fragrant) Buddha image to pay homage to the court. However, before long, they encountered the invasion of Hou Jing, and the Dharma Master's talents were buried, like a pearl held in the mouth that could not be uttered, the sun of wisdom temporarily stopped its light, and he wanted to return to India. Therefore, he entrusted the outstanding talents in the capital at that time, Huixian, Zhishao, Zhikai, Tanzhen, and Huimin, as well as General Taibao Xiao Bo, who was granted the false yellow ax (a symbol of power granted by the ancient emperor to his ministers), on the tenth day of the ninth month of the year Guiyou in the third year of the Chengsheng era of the Great Liang Dynasty, at Jianxing Temple in Shixing County, Hengzhou, respectfully invited the Dharma Master to expound the Mahāyāna Dharma, elucidate the secret scriptures, and guide the confused beings, so --------------------------------------------------------------------------------
Chinese
翻译斯论一卷以明论旨，玄文二十卷，《大品》玄文四卷，《十二因缘经》两卷，《九识义章》两卷。传语人天竺国月支首那等，执笔人智恺等，首尾二年方讫。马鸣冲旨更曜于时，邪见之流伏从正化。 余虽慨不见圣，庆遇玄旨，美其幽宗恋爱无已。不揆无闻，聊由题记。傥遇智者，赐垂改作。 大乘起信论一卷 马鸣菩萨造 梁西印度三藏法师真谛译 归命尽十方， 最胜业遍知， 色无碍自在， 救世大悲者， 及彼身体相， 法性真如海， 无量功德藏， 如实修行等。 为欲令众生， 除疑舍邪执， 起大乘正信， 佛种不断故。 论曰：有法能起摩诃衍信根，是故应说。说有五分。云何为五？一者、因缘分，二者、立义分，三者、解释分，四者、修行信心分，五者、劝修利益分。 初说因缘分。 问曰：“有何因缘而造此论？” 答曰：“是因缘有八种。云何为八？一者、因缘总相，所谓为令众生离一切苦得究竟乐，非求世间名利恭敬故。二者、为欲解释如来根本之义，令诸众生正解不谬故。三者、为令善根成熟众生于摩诃衍法堪任不退信故。四者、为令善根微少众生修习信心故。五者、为示方便消恶业障善护其心，远离 现代汉语译本 翻译了一部名为《斯论》的著作，以阐明其宗旨，还有二十卷《玄文》，四卷《大品玄文》，两卷《十二因缘经》，两卷《九识义章》。翻译者是来自天竺国的月支首那等人，执笔者是智恺等人，前后历时两年才完成。马鸣菩萨的精深旨意因此更加彰显于世，那些持有邪见的人也纷纷信服并归从正道。 我虽然感叹自己未能亲眼见到圣人，但庆幸能够遇到如此玄妙的旨意，赞美其深奥的宗义，喜爱之情难以抑制。不顾自己见识浅薄，姑且写下这些题记。如果遇到有智慧的人，希望能够不吝赐教，加以修改。 《大乘起信论》一卷 马鸣菩萨造 梁朝西印度三藏法师真谛译 归命于尽十方，最殊胜的业果和遍知一切者， 色身无碍自在，救度世间的大慈悲者， 以及他们的身体形象，法性真如之海， 无量功德的宝藏，如实修行等等。 为了使众生，消除疑惑，舍弃邪见执着， 生起对大乘的正确信仰，使佛种不断绝。 论中说：有一种法能够生起对摩诃衍（Mahayana，大乘）的信根，所以应该宣说。宣说的内容有五个部分。哪五个部分呢？一是因缘分，二是立义分，三是解释分，四是修行信心分，五是劝修利益分。 首先宣说因缘分。 问：‘有什么因缘要造这部论呢？’ 答：‘这种因缘有八种。哪八种呢？一是因缘总相，也就是为了使众生脱离一切痛苦，得到究竟的快乐，而不是为了追求世间的名利恭敬。二是为了解释如来（Tathagata，佛）根本的意义，使众生正确理解而不产生谬误。三是为了使善根成熟的众生，对于摩诃衍法能够堪能承受而不退转信心。四是为了使善根微少的众生，能够修习信心。五是为了指示方便法门，消除恶业的障碍，善于守护自己的心，远离……’
English
English version Translated a work called 'Si Lun' to clarify its purpose, as well as twenty volumes of 'Xuan Wen', four volumes of 'Da Pin Xuan Wen', two volumes of 'Twelve Nidanas Sutra', and two volumes of 'Nine Consciousness Meanings'. The translators were Yuezhi Shouna and others from India, and the scribes were Zhi Kai and others. It took two years to complete. The profound meaning of Bodhisattva Asvaghosa (马鸣) was thus further manifested in the world, and those who held wrong views were convinced and followed the right path. Although I lament that I have not seen the saints in person, I am fortunate to encounter such profound meaning, praising its profound doctrine and loving it endlessly. Regardless of my shallow knowledge, I will write these notes for now. If I encounter wise people, I hope they will not hesitate to teach me and revise them. Treatise on Awakening of Faith in the Mahayana, one volume Composed by Bodhisattva Asvaghosa (马鸣) Translated by Tripitaka Master Paramartha (真谛) of Liang Dynasty, Western India I take refuge in all directions, the most supreme karma and the all-knowing one, The unhindered and free colored body, the great compassionate one who saves the world, As well as their physical forms, the sea of Dharma-nature Suchness, The treasury of immeasurable merits, such as true practice and so on. In order to enable sentient beings to eliminate doubts and abandon wrong views and attachments, To arouse correct faith in the Mahayana (大乘), so that the Buddha-seed will not be cut off. The treatise says: There is a Dharma that can arouse the root of faith in the Mahayana (摩诃衍), therefore it should be spoken. There are five parts to the exposition. What are the five? First, the cause and condition section; second, the establishing meaning section; third, the explanation section; fourth, the practice of faith section; and fifth, the exhortation to practice and benefit section. First, the cause and condition section is explained. Question: 'What are the causes and conditions for writing this treatise?' Answer: 'There are eight kinds of causes and conditions. What are the eight? First, the general aspect of causes and conditions, that is, to enable sentient beings to be free from all suffering and attain ultimate happiness, not to seek worldly fame, profit, respect. Second, to explain the fundamental meaning of the Tathagata (如来), so that sentient beings can understand correctly without error. Third, to enable sentient beings with mature good roots to be able to bear and not retreat from faith in the Mahayana Dharma. Fourth, to enable sentient beings with few good roots to cultivate faith. Fifth, to show expedient means to eliminate the obstacles of evil karma, to protect their minds well, and to stay away from...' --------------------------------------------------------------------------------
Chinese
痴慢出邪网故。六者、为示修习止观，对治凡夫二乘心过故。七者、为示专念方便，生于佛前必定不退信心故。八者、为示利益劝修行故。有如是等因缘，所以造论。” 问曰：“修多罗中具有此法，何须重说？” 答曰：“修多罗中虽有此法，以众生根行不等、受解缘别。所谓如来在世众生利根，能说之人色心业胜，圆音一演异类等解，则不须论。若如来灭后，或有众生能以自力广闻而取解者；或有众生亦以自力少闻而多解者；或有众生无自心力因于广论而得解者；自有众生复以广论文多为烦，心乐总持少文而摄多义能取解者。如是此论，为欲总摄如来广大深法无边义故，应说此论。” 已说因缘分。 次说立义分。 摩诃衍者，总说有二种。云何为二？一者、法，二者、义。所言法者，谓众生心，是心则摄一切世间法、出世间法。依于此心显示摩诃衍义。何以故？是心真如相，即示摩诃衍体故；是心生灭因缘相，能示摩诃衍自体相用故。所言义者，则有三种。云何为三？一者、体大，谓一切法真如平等不增减故。二者、相大，谓如来藏具足无量性功德故。三者、用大，能生一切世间、出世间善因果故。一切诸佛本所乘故，一切菩萨皆乘此法到如来地故。已说立义分。 次说 现代汉语译本：‘痴慢出邪网故’。第六个原因是，为了展示修习止观（Samatha-vipassana，奢摩他-毗钵舍那）的方法，对治凡夫和二乘（声闻和缘觉）的心过失。第七个原因是，为了展示专念（constant mindfulness）的方便法门，使众生能生于佛前，必定不退失信心。第八个原因是，为了展示修行的利益，劝勉众生修行。有这些等等的因缘，所以要造这部论著。 问：‘修多罗（Sutra，经）中已经具有这些法，为什么还要重复解说呢？’ 答：‘修多罗（Sutra，经）中虽然有这些法，但因为众生的根器和修行不同，接受和理解的因缘也有差别。比如如来（Tathagata，佛）在世时，众生根器锐利，说法的人色身和心业殊胜，用圆满的声音一次演说，不同种类的人都能理解，就不需要论著了。如果如来（Tathagata，佛）灭度后，有的众生能依靠自己的力量广泛听闻而理解；有的众生也能依靠自己的力量少听闻而多理解；有的众生没有自心的力量，需要依靠广泛的论述才能理解；有的众生又觉得广泛的论述太多太繁琐，喜欢总持（retention）少量的文字而能摄取多种意义，从而理解。因此，这部论著是为了总摄如来（Tathagata，佛）广大深奥的法和无边的意义，所以应该宣说这部论著。’ 已说完因缘分。 接下来解说立义分。 摩诃衍（Mahayana，大乘）总的来说有两种。哪两种呢？一是法，二是义。所说的法，是指众生心，这个心就摄持了一切世间法和出世间法。依靠这个心来显示摩诃衍（Mahayana，大乘）的意义。为什么呢？因为这个心是真如（Tathata，事物的真实如是性）之相，就显示了摩诃衍（Mahayana，大乘）的本体；这个心是生灭因缘之相，能显示摩诃衍（Mahayana，大乘）的自体、相和作用。所说的义，则有三种。哪三种呢？一是体大，指一切法真如（Tathata，事物的真实如是性）平等，不增不减。二是相大，指如来藏（Tathagatagarbha，佛性）具足无量自性功德。三是用大，能产生一切世间和出世间的善因果。一切诸佛本来所乘的，一切菩萨都乘此法到达如来（Tathagata，佛）的境界。已说完立义分。 接下来解说。