Chinese
不已。讽诵忘疲。课拙传扬二十余遍。虽未究深旨。而粗识文意。以为大乘明镜莫过于此。幸希宗心之士。时览斯文。庶日进有功。聊为序引云尔。 大乘起信论卷上 马鸣菩萨造 大周于阗三藏实叉难陀奉 制译 归命尽十方 普作大饶益 智无限自在 救护世间尊 及彼体相海 无我句义法 无边德藏僧 勤求正觉者 为欲令众生 除疑去邪执 起信绍佛种 故我造此论 论曰。为欲发起大乘净信。断诸众生疑暗邪执。令佛种性相续不断故造此论。有法能生大乘信根。是故应说。说有五分一作因。二立义。三解释。四修信。五利益此中作因有八一总相。为令众生离苦得乐。不为贪求利养等故。二为显如来根本实义。令诸众生生正解故。三为令善根成熟众生不退信心。于大乘法有堪任故。四为令善根微少众生。发起信心至不退故。五为令众生消除业障。调伏自心离三毒故。六为令众生修正止观。对治凡小过失心故。七为令众生于大乘法如理思惟。得生佛前究竟不退大乘信故。八为显信乐大乘利益。劝诸含识令归向故。此诸句义大乘经中虽已具有。然由所化根欲不同待悟缘别。是故造论。此复云何。谓如来在世所化利根。佛色心胜。一音开演无边义味故不须论。 现代汉语译本： 结束语：不停地讽诵，忘记疲倦。粗略地传扬了二十多遍。虽然没有深入研究其深刻的含义，但也大致了解了文字的意义。我认为大乘的明镜没有比这更好的了。希望有相同志向的人士，时常阅读这篇文章，或许每天都能有所进步。姑且写下这篇序言。 《大乘起信论》卷上 马鸣菩萨造 大周于阗三藏（Dazhou Yutian Sanzang）实叉难陀（Shicha Nanda）奉 旨翻译 皈依尽十方，普遍广作大饶益； 智慧无限且自在，救护世间之尊者； 以及彼之体相海，无我句义之法； 无边功德之僧众，勤奋寻求正觉者； 为了使众生，消除疑惑去除邪见； 生起信心继承佛种，所以我造此论。 论曰：为了发起对大乘的清净信心，断除一切众生的疑惑、昏暗和邪见，使佛的种性相续不断，所以造这部论。有一种方法能够产生大乘的信心之根，因此应该说明。说明的内容有五个部分：一是造论的因缘，二是建立论的纲要，三是解释论的含义，四是修习信心的方法，五是信心的利益。其中，造论的因缘有八个：一是总的方面，为了使众生离苦得乐，而不是为了贪求利益供养等；二是为显明如来的根本真实义，使一切众生生起正确的理解；三是为了使善根成熟的众生不退失信心，对于大乘佛法有堪能承受的力量；四是为了使善根微少的众生，发起信心直至不退转；五是为了使众生消除业障，调伏自己的心，远离贪嗔痴三毒；六是为了使众生修正止观，对治凡夫和小乘的过失之心；七是为了使众生对于大乘佛法如理思维，得以生在佛前，究竟不退转大乘的信心；八是为了显示信乐大乘的利益，劝导一切有情众生归向大乘。这些语句的意义在大乘经典中虽然已经具备，但是由于所教化的对象根器和欲望不同，等待开悟的因缘也有差别，所以要造论。这是为什么呢？因为如来在世时所教化的利根之人，佛的色身和心力殊胜，用一个声音开演无边的义理，所以不需要论著。
English
English version: Concluding remarks: Ceaselessly reciting and chanting, forgetting fatigue. Roughly propagated it more than twenty times. Although I have not deeply investigated its profound meaning, I have a general understanding of the text. I believe that there is no better mirror for Mahayana than this. I hope that those with similar aspirations will often read this text, so that they may make progress every day. I will write this preface as a start. The Awakening of Faith in the Mahayana, Volume 1 Composed by Bodhisattva Ashvaghosha (Ma Ming Pusa) Translated under Imperial Decree by Tripiṭaka Master Śikṣānanda (Shicha Nanda) of Khotan (Yutian) during the Great Zhou Dynasty I take refuge in all directions, universally creating great benefit; Wisdom is infinite and free, protecting the honored one of the world; And also the ocean of their essence and characteristics, the Dharma of selflessness; The Sangha of boundless merit, diligently seeking perfect enlightenment; In order to enable sentient beings to eliminate doubts and remove wrong views; To arouse faith and continue the Buddha-seed, therefore I compose this treatise. The Treatise says: In order to arouse pure faith in the Mahayana, to cut off all beings' doubts, darkness, and wrong attachments, and to ensure the continuous succession of the Buddha-nature, this treatise is composed. There is a method that can generate the root of faith in the Mahayana, therefore it should be explained. The explanation has five parts: first, the causes for writing the treatise; second, the establishment of the meaning; third, the explanation; fourth, the cultivation of faith; and fifth, the benefits. Among them, there are eight causes for writing the treatise: first, in general, to enable beings to be free from suffering and attain happiness, not for greed for profit and offerings; second, to reveal the fundamental true meaning of the Tathagata, so that all beings may generate correct understanding; third, to enable beings with mature good roots not to regress in faith, and to have the capacity for the Mahayana Dharma; fourth, to enable beings with few good roots to arouse faith until they do not regress; fifth, to enable beings to eliminate karmic obstacles, subdue their own minds, and be free from the three poisons of greed, hatred, and delusion; sixth, to enable beings to cultivate right cessation and contemplation, and to counteract the faults of ordinary people and the small vehicle; seventh, to enable beings to think about the Mahayana Dharma reasonably, so that they may be born before the Buddha and ultimately not regress in the Mahayana faith; eighth, to show the benefits of believing in and delighting in the Mahayana, and to encourage all sentient beings to turn towards the Mahayana. Although the meanings of these sentences are already contained in the Mahayana scriptures, they are written in this treatise because the capacities and desires of those being taught are different, and the conditions for enlightenment are also different. Why is this? Because the sharp-witted people taught by the Tathagata when he was in the world, the Buddha's physical form and mental power were superior, and he used one voice to expound boundless meanings, so treatises were not needed. --------------------------------------------------------------------------------
Chinese
佛涅槃后。或有能以自力少见于经而解多义。复有能以自力广见诸经乃生正解。或有自无智力因他广论而得解义。亦有自无智力怖于广说乐闻略论摄广大义而正修行。我今为彼最后人故。略摄如来最胜甚深无边之义。而造此论。 云何立义分。谓摩诃衍略有二种。有法及法。言有法者。谓一切众生心。是心则摄一切世间出世间法。依此显示摩诃衍义以此心真如相。即示大乘体故。此心生灭因缘相。能显示大乘体相用故。所言法者。略有三种。一体大。谓一切法真如在染在净性恒平等。无增无减无别异故。二者相大。谓如来藏本求具足无量无边性功德故。三者用大。能生一切世出世间善因果故一切诸佛本所乘故。一切菩萨皆乘于此入佛地故。 云何解释分。此有三种。所谓显示实义故。对治邪执故。分别修行正道相故。此中显示实义者。依于一心有二种门。所谓心真如门。心生灭门。此二种门各摄一切法。以此展转不相离故。心真如者。即是一法界大总相法门体。以心本性不生不灭相。一切诸法皆由妄念而有差别。若离妄念则无境界差别之相。是故诸法从本已来性离语言。一切文字不能显说。离心攀缘无有诸相。究竟平等永无变异不可破坏。唯是一心说名真如。以真如故从本已来不可言说不可分别。一切言 现代汉语译本：佛陀涅槃之后，或许有人能够凭借自己的力量，少量阅读经典就能理解很多意义；又有人能够凭借自己的力量，广泛阅读各种经典，从而产生正确的理解；或者有人自身没有智慧能力，因为听了别人的广泛论述而得以理解意义；也有人自身没有智慧能力，害怕广博的论述，喜欢听简略的论述，从而掌握广大的意义并正确修行。我现在为了那些最后一种人，简略地概括如来最殊胜、最深奥、无边的意义，而造作这部论。 什么是‘立义分’？ 所谓‘摩诃衍’（Mahayana，大乘）略有二种：‘有法’和‘法’。 所谓‘有法’，是指一切众生的心。这个心就涵盖了一切世间和出世间的法。 依靠这个来显示‘摩诃衍’的意义，因为这个心的真如相，就显示了大乘的本体。 这个心生灭的因缘相，能够显示大乘的体、相、用。 所谓‘法’，略有三种：一是体大，即一切法的真如，无论在染污还是清净的状态下，其本性都是恒常平等，没有增加，没有减少，没有差别，没有不同。 二是相大，即如来藏（Tathagatagarbha，如来法身）本来就具足无量无边的自性功德。 三是用大，能够产生一切世间和出世间的善因和善果，一切诸佛本来所乘的都是这个，一切菩萨都乘着这个进入佛地。 什么是‘解释分’？ 这里有三种： 所谓显示真实的意义，对治错误的执着，分别修行的正道之相。 这其中显示真实意义的，是依靠一心而有二种门，即心真如门和心生灭门。 这二种门各自涵盖一切法，因为它们辗转不相分离。 所谓心真如，就是一法界大总相法门之体。 以心的本性不生不灭之相，一切诸法都是由于虚妄的念头而有差别。 如果离开虚妄的念头，就没有境界差别的相。 所以诸法从本来就是远离语言的，一切文字都不能够显现和述说，离开心的攀缘就没有各种相，究竟平等，永远没有变异，不可破坏。 唯一是心，称作真如。 因为是真如的缘故，从本来就是不可言说，不可分别的，一切言
English
English version: After the Nirvana of the Buddha, there may be some who, through their own efforts, can understand many meanings from seeing only a few scriptures; and there may be others who, through their own efforts, can gain correct understanding by extensively seeing various scriptures. Or there may be some who, lacking intellectual ability themselves, can understand the meaning through others' extensive discussions. There are also those who, lacking intellectual ability themselves, fear extensive explanations and prefer to hear brief discussions, thereby grasping vast meanings and practicing correctly. I am now, for the sake of those last people, briefly summarizing the most supreme, profound, and boundless meanings of the Tathagata (如来，Thus Come One), and composing this treatise. What is the ‘Establishing Meaning Section’? The Mahayana (摩诃衍，Great Vehicle) is roughly of two kinds: ‘existent dharmas’ and ‘dharma’. The ‘existent dharmas’ refer to the minds of all sentient beings. This mind encompasses all worldly and trans-worldly dharmas. Relying on this, the meaning of the Mahayana is revealed, because the suchness aspect of this mind reveals the essence of the Great Vehicle. The aspect of the causes and conditions of the arising and ceasing of this mind can reveal the essence, characteristics, and function of the Great Vehicle. The ‘dharma’ is roughly of three kinds: first, the greatness of essence, which means that the suchness of all dharmas, whether in defilement or purity, is always equal in nature, without increase, without decrease, without difference, and without distinction. Second, the greatness of characteristics, which means that the Tathagatagarbha (如来藏，Womb of the Thus Come One) originally possesses limitless and boundless self-nature virtues. Third, the greatness of function, which can produce all worldly and trans-worldly good causes and good results; all Buddhas originally ride on this, and all Bodhisattvas ride on this to enter the Buddha-ground. What is the ‘Explanation Section’? There are three aspects here: namely, revealing the true meaning, counteracting wrong attachments, and distinguishing the aspects of the correct path of practice. Among these, revealing the true meaning relies on one mind, which has two gates: the suchness gate of the mind and the arising-and-ceasing gate of the mind. These two gates each encompass all dharmas, because they are mutually inseparable. The suchness of the mind is the essence of the Dharma-gate of the Great Totality of the One Dharma Realm. With the aspect of the mind's nature being neither arising nor ceasing, all dharmas are differentiated due to deluded thoughts. If deluded thoughts are abandoned, there will be no aspects of differentiation of realms. Therefore, all dharmas are originally apart from language; all words cannot reveal or describe them. Apart from the mind's clinging, there are no various aspects, ultimately equal, eternally without change, and indestructible. It is only the mind that is called suchness. Because of suchness, it is originally unspeakable and indistinguishable; all words --------------------------------------------------------------------------------
Chinese
说唯假非实。但随妄念无所有故。言真如者。此亦无相。但是一切言说中极以言遣言。非其体性有少可遣有少可立问曰。若如是者。众生云何随顺悟入。答曰。若知虽说一切法而无能说所说。虽念一切法而无能念所念。尔时随顺妄念都尽名为悟入。 复次真如者。依言说建立有二种别。一真实空。究竟远离不实之相显实体故。二真实不空。本性具足无边功德有自体故。复次真实空者。从本已来一切染法不相应故。离一切法差别相故。无有虚妄分别心故。应知真如非有相非无相。非有无相非非有无相非一相非异相。非一异相非非一异相。略说以一切众生妄分别心所不能触故立为空。据实道理。妄念非有。空性亦空。以所遮是无。能遮亦无故。言真实不空者。由妄念空无故。即显真心常恒不变净法圆满故名不空。亦无不空相。以非妄念心所行故。唯离念智之所证故。 心生灭门者。谓依如来藏有生灭心转。不生灭与生灭和合非一非异。名阿赖耶识。此识有二种义。谓能摄一切法。能生一切法。复有二种义。一者觉义。二者不觉义。言觉义者。谓心第一义性离一切妄念相。离一切妄念相故。等虚空界无所不遍。法界一相即是一切如来平等法身。依此法身。说一切如来为本觉。以待始觉立为本觉。然始觉时即是本 现代汉语译本 说唯假非实，只是随着虚妄的念头，一切皆空无所有。说到‘真如’（Tathata，事物的真实本性），它也是没有相状的。这只是在一切言说中，用言语来遣除言语，而不是说它的本体性质有少许可以遣除，有少许可以建立。问：如果这样，众生如何随顺并悟入真如呢？答：如果知道虽然说一切法，却没有能说和所说；虽然念一切法，却没有能念和所念。那时，随顺着虚妄的念头全部止息，就叫做悟入。 其次，‘真如’（Tathata，事物的真实本性）依据言说建立，有两种区别：一是‘真实空’，究竟远离不真实的相状，从而显现实体的缘故；二是‘真实不空’，本性具足无边的功德，具有自身体性的缘故。其次，‘真实空’，从本来开始，与一切染污的法不相应，远离一切法的差别相，没有虚妄分别心的缘故。应当知道，‘真如’（Tathata，事物的真实本性）非有相，非无相，非有无相，非非有无相，非一相，非异相，非一异相，非非一异相。简略地说，因为一切众生的虚妄分别心所不能触及，所以立为‘空’。依据真实的道理，虚妄的念头并非真实存在，‘空性’也是空。因为所要遮止的是‘无’，能遮止的也是‘无’的缘故。说到‘真实不空’，由于虚妄的念头空无，就显现真心常恒不变，清净的法圆满，所以名为‘不空’。也没有‘不空’的相状，因为不是虚妄念头的心所能行到的，唯有远离念头的智慧才能证得。 ‘心生灭门’，是指依如来藏（Tathagatagarbha，如来藏）有生灭心流转。不生灭与生灭和合，非一非异，名为‘阿赖耶识’（Alaya-vijnana，阿赖耶识）。此识有两种含义：一是能摄持一切法，二是能生一切法。又有两种含义：一是觉义，二是不觉义。说到‘觉义’，是指心第一义性，远离一切虚妄念头的相状。远离一切虚妄念头的相状，等同虚空界，无所不遍。法界一相，就是一切如来平等法身。依据此法身，说一切如来为本觉。为了等待始觉，而立为本觉。然而始觉之时，就是本觉。