Chinese
明止观相资。若定过多则是沉没。若慧偏多则是浮升。定慧平等尔乃调柔故。复次辨定慧相资。此中有三。一者别明止观相对。二者以此义故以下明相助成。三者若止观下明不具有损。对治之行有正傍义。定能正治凡夫著有散乱之心。兼余二乘怯弱异见。慧能正治二乘无悲。兼除凡夫不修善痴。自下第四明修止恒生净土。此中有二。一者明其佛力摄护令生。二者如修多罗下引经证成。正释分竟。次下一分传持末代分。此中有二。一者结前上言。二者若有众生以下明其劝持。就第二中有二。一者约始终劝持。二者假使有人以下举胜劝学。就初中有二。一者叹论劝持。二者若人闻是以下明约终果劝持此论。就第二举胜劝持中有五。一者格量明胜。二者后次有人以下叹胜劝持。三者其有众生以下举非返释。四者以一切如来以下取人以证。五者是故以下结观修行。格量之意。假使有人。三千世界满中众生令行十善。但感天报。不得佛果。正思此法。正得佛果。更无余因。故名胜也。就第二叹胜中有二。一者说德胜。二者何以故下释胜所以。就第三举非中有三。一者举不信罪。二者是故以下劝生仰信。三者以深自害以下释劝之意。有大损故应当仰信。就第四取人证中有二。一者以佛为证。若无此信不得成佛。知明要法。二者一切 现代汉语译本 明止观相资。如果禅定过多，就会沉没；如果智慧偏多，就会浮升。只有禅定和智慧平等，才能达到调和柔顺的状态。因此，下面进一步辨析禅定和智慧相互资助的关系。这里有三点：第一，分别阐明止（Śamatha，止息）和观（Vipassanā，内观）的相对关系；第二，通过这个道理，阐明止观如何相互帮助成就；第三，如果只有止或观，就会产生损害。对治的修行有正和傍两种含义。禅定能够正面对治凡夫执著于有、心散乱的状态，同时也能兼顾对治二乘（Śrāvaka，声闻；Pratyekabuddha，缘觉）的怯弱和错误的见解。智慧能够正面对治二乘的无悲心，同时也能消除凡夫不修善的愚痴。下面第四部分阐明修习止观能够恒常往生净土。这里有两点：第一，阐明佛力摄护，使人往生净土；第二，‘如修多罗’以下引用经文来证明。正释部分结束。接下来是传持末代分，这里有两点：第一，总结前面的内容；第二，‘若有众生’以下阐明劝勉受持。在第二点中，有两点：第一，从始至终劝勉受持；第二，‘假使有人’以下举出殊胜之处来劝勉学习。在第一点中，有两点：第一，赞叹此论并劝勉受持；第二，‘若人闻是’以下阐明从最终结果来劝勉受持此论。在第二点举出殊胜之处来劝勉学习中，有五点：第一，通过比较来阐明殊胜之处；第二，‘后次有人’以下赞叹殊胜之处并劝勉受持；第三，‘其有众生’以下举出反面的例子来解释；第四，‘以一切如来’以下引用佛的例子来证明；第五，‘是故’以下总结观行修行。比较的含义是：假使有人，用充满三千大千世界（Tri-sāhasra-mahā-sāhasra-loka-dhātu，佛教宇宙观中的一个宇宙）的众生，让他们都行十善（Daśa-kuśala-karmāni，十种善业），但也只能感得天界的果报，不能证得佛果。如果能正确地思维此法，就能证得佛果，没有其他原因，所以说此法殊胜。在第二点赞叹殊胜之处中，有两点：第一，说明功德殊胜；第二，‘何以故’以下解释殊胜的原因。在第三点举出反面的例子中，有三点：第一，举出不相信此法的罪过；第二，‘是故’以下劝勉生起仰慕和信任之心；第三，‘以深自害’以下解释劝勉的原因，因为不信此法会造成巨大的损害，所以应当仰慕和信任。在第四点引用佛的例子来证明中，有两点：第一，以佛为证，如果没有这种信心，就不能成佛，要知道这是重要的法则；第二，一切
English
English version Clearly, Śamatha (calm abiding) and Vipassanā (insight) are mutually supportive. If there is too much concentration, one will sink. If there is too much wisdom, one will float. Only when concentration and wisdom are balanced can one achieve a state of harmony and suppleness. Therefore, we further distinguish the relationship of mutual assistance between concentration and wisdom. There are three points here: first, to separately clarify the relative relationship between Śamatha and Vipassanā; second, through this principle, to clarify how Śamatha and Vipassanā help each other to achieve; third, if there is only Śamatha or Vipassanā, it will cause harm. The practice of counteracting has both direct and indirect meanings. Concentration can directly counteract the mind of ordinary people who are attached to existence and scattered, and can also indirectly counteract the timidity and wrong views of the Two Vehicles (Śrāvaka, Hearers; Pratyekabuddha, Solitary Buddhas). Wisdom can directly counteract the lack of compassion of the Two Vehicles, and can also eliminate the ignorance of ordinary people who do not cultivate goodness. The fourth part below clarifies that cultivating Śamatha and Vipassanā can constantly lead to rebirth in the Pure Land. There are two points here: first, to clarify that the Buddha's power protects and leads people to be reborn in the Pure Land; second, 'As the Sutras' below quotes scriptures to prove it. The main explanation part is over. Next is the part on transmitting and upholding in the degenerate age, which has two points: first, to summarize the previous content; second, 'If there are sentient beings' below clarifies the exhortation to uphold. In the second point, there are two points: first, to exhort upholding from beginning to end; second, 'If there is someone' below cites the merits to encourage learning. In the first point, there are two points: first, to praise this treatise and exhort upholding; second, 'If someone hears this' below clarifies the exhortation to uphold this treatise from the final result. In the second point, citing the merits to encourage learning, there are five points: first, to clarify the merits through comparison; second, 'Later someone' below praises the merits and exhorts upholding; third, 'If there are sentient beings' below cites negative examples to explain; fourth, 'With all the Tathagatas' below cites the example of the Buddha to prove; fifth, 'Therefore' below summarizes the practice of contemplation. The meaning of comparison is: if there is someone who fills the Three Thousand Great Thousand Worlds (Tri-sāhasra-mahā-sāhasra-loka-dhātu, a Buddhist cosmological term for a universe) with sentient beings and makes them all practice the Ten Virtuous Deeds (Daśa-kuśala-karmāni, ten wholesome actions), they can only receive the reward of the heavenly realm, and cannot attain Buddhahood. If one can correctly contemplate this Dharma, one can attain Buddhahood, and there is no other reason, so it is said that this Dharma is supreme. In the second point of praising the merits, there are two points: first, to explain the merits; second, 'Why' below explains the reason for the merits. In the third point of citing negative examples, there are three points: first, to cite the sin of not believing in this Dharma; second, 'Therefore' below exhorts to generate admiration and trust; third, 'With deep self-harm' below explains the reason for the exhortation, because not believing in this Dharma will cause great harm, so one should admire and trust it. In the fourth point of citing the example of the Buddha to prove, there are two points: first, to take the Buddha as proof, if there is no such faith, one cannot become a Buddha, and one must know that this is an important Dharma; second, all --------------------------------------------------------------------------------
Chinese
菩萨以下因行为证。一切菩萨皆行此法。故知要行。此中有二。一者总明。二者当知以下别明三世以辨。过去已依现在世今依未来当依若尔要者岂容不信。是故第五结劝修行论宗释竟。次下回向发愿此中有三。一行伤表所作事。二者一句正明回向。三者一句明所为人。此论所说理行及教。凡夫二乘绝分。故名诸佛甚深广大义此之所显不能广辨。故名随分总持说也。以行归本。故名回此功德如法性。所修不自。故名普利众生界也。 大乘起信论义疏下之末(终) 现代汉语译本：菩萨以下，因修行而证得果位。一切菩萨都奉行这种方法，因此可知修行的重要性。其中包含两个方面：一是总体的阐明，二是从‘当知’以下，分别阐明过去、现在、未来三世以作辨析。过去已经依此修行，现在世正在依此修行，未来世应当依此修行，如果这样，那么重要的修行怎么能不相信呢？所以第五部分总结劝勉修行，论宗的解释完毕。 接下来是回向发愿，其中包含三个方面：一是通过‘行’字表明所做的事情，二是用一句正文来阐明回向，三是用一句说明为谁回向。这部论所说的道理、修行和教义，凡夫和二乘（声闻乘和缘觉乘）都无法理解，所以名为诸佛甚深广大义。这部论所阐显的道理不能广为分辨，所以名为随分总持说。以修行回归根本，所以名为回此功德如法性。所修行的功德不为自己，所以名为普利众生界。 《大乘起信论义疏》下卷结束。
English
English version: Those below Bodhisattvas attain enlightenment through practice. All Bodhisattvas practice this method, hence knowing the importance of practice. There are two aspects to this: first, a general explanation; second, from 'dang zhi' (当知, 'should know') onwards, a separate explanation of the three periods of past, present, and future for differentiation. The past has already relied on this practice, the present world is now relying on this practice, and the future should rely on this practice. If so, how can one not believe in the importance of practice? Therefore, the fifth part concludes with encouragement to practice, and the explanation of the treatise's tenets is complete. Next is the dedication of merit and making vows, which includes three aspects: first, using the word 'xing' (行, 'action') to indicate what has been done; second, using a sentence of the main text to explain the dedication of merit; and third, using a sentence to explain to whom the merit is dedicated. The principles, practices, and teachings discussed in this treatise are beyond the comprehension of ordinary people and the Two Vehicles (Shravakayana and Pratyekabuddhayana), hence it is called the profound and vast meaning of all Buddhas. The principles elucidated in this treatise cannot be widely distinguished, hence it is called the 'Sui Fen Zong Chi Shuo' (随分总持说, 'Explanation of Holding Partially'). Returning to the root through practice, hence it is called 'dedicating this merit to the nature of Dharma'. The merit cultivated is not for oneself, hence it is called 'universally benefiting the realm of sentient beings'. End of the second volume of 'Commentary on the Awakening of Faith in the Mahayana'. --------------------------------------------------------------------------------