English
English version Cite two kinds of ‘Greatness’. The original text says that all sentient beings, even all Buddhas, have no increase or decrease in their essence, and are ultimately permanent. This explains ‘Essence-Greatness’ (Taima). The above *She Dasheng Lun* (Treatise on the Summary of the Great Vehicle) states: ‘First, Essence-Greatness, which means that all dharmas are Suchness (Zhenru), equal and without increase or decrease.’ It means that from the beginning, the nature itself is fully endowed with all merits. The following extensively explains ‘Form-Greatness’ (Xiangda). The above states: ‘Second, Form-Greatness, which means that the *Tathagatagarbha* (Rulaizang) is complete with undefiled, intrinsic merits.’ Furthermore, ‘Those who use Suchness’ below extensively explains ‘Function-Greatness’ (Yongda). The above states: ‘Function-Greatness can generate all good causes and effects.’ Saying ‘not knowing that it is manifested by the transformed consciousness (zhuanshi), so they think it comes from outside’ is like the forms and appearances manifested by the second transformed consciousness among the five consciousnesses mentioned above, which are inseparable from the transformed consciousness. But the mind-consciousness (yishi) does not know such a principle, thinking that outside of one's own mind, there is indeed a Buddha-body coming to preach the Dharma for me. Saying ‘karma-consciousness’ (yeshi), the meaning is as mentioned before. However, other places say that what is seen by Bodhisattvas on the grounds (from the first to the tenth *bhumi*), is called the Reward Body (shouyong shen). This is to distinguish between Bodhisattvas who have already attained enlightenment and those who have not. Now here it says that what is seen by ordinary people and the Two Vehicles (sravakas and pratyekabuddhas), is called the Manifestation Body (yingshen). What is seen below the initial aspiration of the ten-ground Bodhisattvas is called the Retribution Body (baoshen). This is to explain that Bodhisattvas deeply believe in *Vijnanavada* (Weishi), follow the principle of karma-consciousness, and do not think that the Buddha comes from outside, which is different from ordinary people and the Small Vehicle. Moreover, here, regarding the wonderful appearances seen by the Bodhisattvas of the Three Worthies (Ten Dwellings, Ten Practices, Ten Dedications) based on the *samadhi* mind, they belong to the Retribution Buddha. In other sutras and treatises, regarding the coarse appearances seen by these Bodhisattvas with scattered minds, they belong to the Manifestation Body. The other texts are clear, so it can be known. Third, extensively explain. In the *Establishing Meaning Chapter* there are two kinds of vehicle meanings, and these two meanings are to explain ‘Function-Greatness’. The text has already implicitly revealed it, so there is no need to explain it separately. For example, it says that the Buddhas initially generated great compassion in the causal ground, cultivated various perfections, and so on extensively, which is the meaning of the initial vehicle. As the above *She Dasheng Lun* says: ‘All Buddhas originally ride on this.’ It also says that after the Bodhisattvas have generated the aspiration, they have already seen the different cultivation and realization appearances of the Buddha, which is the meaning of the later vehicle. The above says: ‘All Bodhisattvas ride on this Dharma to the Buddha-ground.’ Again, below, it shows the correct meaning. The part of the Greatness in the Middle has two parts: one is to correctly show and separately complete the established Dharma meaning, which is in the front. The second is to reveal and answer the eight purposes. It says that the square text appearance can be understood. --------------------------------------------------------------------------------
Chinese
对治邪执中有二。初别明治诸执。复次以下。总说究竟离邪执义。此中邪执。是佛法内。学大乘凡夫及二乘人所起执也。言人法二执者。计有总相宰主之者。名人我执。计一切法各有体性。名法我执。此中前五执者。皆依法身如来藏等总相之主。以起执着故。名人执。后一执者计五阴法各有体性故。名法执。文相可见。发趣分中。信成就发心。位在十解前在不定聚时。修习信心。迳一万劫。信心成就。入正定位。即是十解。亦名十住。亦名十信。亦名习种性。如本业经云。是信相善菩萨。于十千劫。行十戒法。当入十信心。入初住位。仁王经云。习种性有十心。已超二乘一切善地。此习忍已前。行十善菩萨。有退有进。犹如轻毛随风东西。虽以十千劫行十正道。发菩提心。乃当入习种性。彼经云十千。此论一万同一数也。言以少分见法身故随其愿力能现八相利益众生者。如华严经叹十住中初发心住菩萨云。此发心菩萨。得如来一身无量身。悉于一切世间。示现成佛故。又瑜伽论云。彼及所余。于无余依涅槃界中。般涅槃者。于十方界。当知。究竟不可思议。数数现作一切有情诸利益事。是名最极如来秘密。此秘密胜解行地修行菩萨。下忍转时。随其胜解。差别而转。从此转胜。乃至九地。展转增进。第十地中。最善清 现代汉语译本 对治邪执中有二：首先分别阐明各种执着，其次总结究竟远离邪执的意义。这里的邪执，是指佛法内部，学习大乘的凡夫和二乘人所产生的执着。 所谓人法二执，是指认为存在总体的、主宰一切的事物，这称为人我执；认为一切法各自具有独立的体性，这称为法我执。其中，前五种执着，都是依据法身如来藏（Dharmakaya Tathagatagarbha，如来藏是佛的法身所具有的智慧和功德的藏聚）等总体主宰的事物而产生的执着，因此称为人执。后一种执着，是认为五阴（Skandha，构成个体存在的五种要素，即色、受、想、行、识）法各自具有独立的体性，因此称为法执。文中的含义显而易见。 在发趣分中，信成就而发心，其位阶在十解（Ten Understandings，菩萨修行过程中的十种理解）之前，处于不定聚（Indefinite Group，指修行状态不稳定的众生）时，修习信心，经历一万劫（Kalpa，极长的时间单位），信心成就，进入正定位（Right Position，指修行达到一定程度，不会再退转的状态），也就是十解，也称为十住（Ten Abodes，菩萨修行过程中的十个阶段），也称为十信（Ten Faiths，菩萨修行过程中的十种信心），也称为习种性（Practice Lineage，通过修行逐渐培养佛性的阶段）。如《本业经》（Brahmajala Sutra）所说：‘这位信相善菩萨，于十千劫，行十戒法，当入十信心，入初住位。’《仁王经》（The Humane King Sutra）说：‘习种性有十心，已超二乘一切善地。’此习忍（Practice of Patience，通过修行培养忍辱的阶段）之前，行十善（Ten Virtues，十种善行）的菩萨，有退有进，犹如轻毛随风东西。即使以十千劫行十正道，发菩提心（Bodhicitta，追求觉悟的心），才能进入习种性。’彼经所说的十千，与此论所说的一万，是同一个数字。 所谓‘以少分见法身故，随其愿力能现八相利益众生’，如《华严经》（Avatamsaka Sutra）赞叹十住中的初发心住菩萨说：‘此发心菩萨，得如来一身无量身，悉于一切世间，示现成佛故。’又《瑜伽师地论》（Yogacarabhumi-sastra）说：‘彼及所余，于无余依涅槃界中（Nirvana Realm without Remainder，完全寂灭的涅槃境界），般涅槃者，于十方界，当知，究竟不可思议，数数现作一切有情诸利益事。是名最极如来秘密。’此秘密胜解行地（Secret Superior Understanding Practice Ground，菩萨修行的一个阶段）修行菩萨，下忍转时，随其胜解，差别而转。从此转胜，乃至九地（Nine Grounds，菩萨修行的九个阶段），展转增进。第十地中，最善清
English
English version There are two aspects to counteracting wrong attachments: first, to separately clarify various attachments; and second, to summarize the ultimate meaning of abandoning wrong attachments. These wrong attachments refer to those arising within Buddhism, from ordinary practitioners of Mahayana and those of the Two Vehicles (Shravakayana and Pratyekabuddhayana). The so-called 'two attachments of self and dharma' refer to the belief in a total, governing entity, which is called the attachment to self; and the belief that all dharmas (phenomena) each possess independent natures, which is called the attachment to dharma. Among these, the first five attachments all arise based on the belief in a total, governing entity such as the Dharmakaya Tathagatagarbha (the Womb of the Tathagata's Dharma Body), and are therefore called attachments to self. The last attachment is the belief that the five skandhas (aggregates of existence: form, feeling, perception, mental formations, and consciousness) each possess independent natures, and is therefore called the attachment to dharma. The meaning in the text is clear. In the section on 'Arising and Proceeding,' the arising of the mind of enlightenment through the accomplishment of faith occurs before the Ten Understandings, when one is in the Indefinite Group. By cultivating faith for one myriad kalpas (eons), faith is accomplished, and one enters the Right Position, which is the Ten Understandings, also known as the Ten Abodes, the Ten Faiths, and the Practice Lineage. As the Brahmajala Sutra states: 'This Bodhisattva of good faith, practicing the Ten Precepts for ten thousand kalpas, will enter the Ten Faiths and the first Abode.' The Humane King Sutra says: 'The Practice Lineage has ten minds, already surpassing all the virtuous grounds of the Two Vehicles.' Before this Practice of Patience, the Bodhisattva practicing the Ten Virtues advances and retreats, like light feathers blown east and west by the wind. Even after practicing the Ten Right Paths and generating the Bodhicitta (mind of enlightenment) for ten thousand kalpas, one can only enter the Practice Lineage.' The 'ten thousand' mentioned in that sutra is the same number as the 'one myriad' in this treatise. The statement 'Because of seeing a small part of the Dharmakaya, one can manifest the Eight Aspects according to one's vows to benefit sentient beings' is like the Avatamsaka Sutra praising the Bodhisattva of the Initial Mind Abode among the Ten Abodes: 'This Bodhisattva who has generated the mind of enlightenment obtains the Tathagata's one body and countless bodies, manifesting enlightenment in all worlds.' Furthermore, the Yogacarabhumi-sastra says: 'Those who attain Parinirvana (complete Nirvana) in the Nirvana Realm without Remainder, in the ten directions, know that it is ultimately inconceivable and repeatedly manifest all kinds of beneficial deeds for all sentient beings. This is called the ultimate secret of the Tathagata.' This Bodhisattva practicing in the Secret Superior Understanding Practice Ground, when the lower patience transforms, transforms according to the differences in their superior understanding. From this transformation, they become superior, progressing through the Nine Grounds. In the Tenth Ground, the most excellent pure --------------------------------------------------------------------------------
Chinese
净。当知。如来如是秘密不可思议。超过一切度量境界。如是等文。皆十解以上菩萨。能起八相之化物也。言如经中说或有退堕恶趣者非其生实退乃广说者。如本业经云。七住以前名为退分。若不值善知识者。若一劫乃至十劫。退菩提心。如净目天子法财王子舍利弗等。欲入第七住。其中值恶知识因缘故。退入凡夫。不善恶中。今释此意。但是权语。非实退也。言解行发心。位在十行十回向也。证发心中。言三者业识心微细起灭故者。欲明菩萨二智起时非专无累。不同佛地。是故犹有微细动念。谓根本业。不相应染。恒行不绝。与二智俱故。言发心有三种相。非谓业识亦为发心之行德也。以起灭为其相故。言于色究竟处示高大身者。如十卷经偈云。欲界及无色佛。不彼成佛。色界中。上天离欲成菩提。今释此经意云。若论实受用身之义。遍于法界。无处不在。而言唯在彼天之身而成佛者。为菩萨所现色相。化受用身。非实报身。唯在彼天。为显此义。故言界也。此后二分者。但可依文深起信心。勤息妄想。不可执言。分别是非。以诤论故。今释烦不更消息也。 大乘起信论别记(末终) 塞部撰 万治二岁九月吉日 现代汉语译本：须知，如来是如此秘密不可思议，超越一切度量境界。像这样的文字，都是十解以上的菩萨，才能发起八相成道的变化示现。经中说‘或者有退堕恶趣的人’，并非是真实的退堕，而是广义上的说法。如《本业经》所说，七住位之前的菩萨名为退分，如果不遇到善知识，可能会在一劫乃至十劫的时间里退失菩提心，就像净目天子（Ratnakumara，宝积童子）, 法财王子（Dharmadhana，法财童子）, 舍利弗（Sariputra，智慧第一的佛陀弟子）等，想要进入第七住位时，因为遇到恶知识的因缘，退入凡夫，处于不善不恶的状态。现在解释这个意思，这只是一种方便的说法，并非真实的退转。所说的解行发心，位在十行、十回向位。关于证发心中，所说‘第三种是业识心微细起灭的缘故’，是为了说明菩萨在生起二智（根本智和后得智）的时候，并非完全没有牵累，不同于佛的境界，所以仍然有微细的动念，指的是根本业（根本无明），不相应的染污，持续不断地运行，与二智同时存在。因此说发心有三种相，并非说业识也是发心的行德，而是因为起灭是它的相。所说‘在色究竟处示现高大身’，如十卷经的偈颂所说：‘欲界及无色界，佛不在那里成佛，在**中，上天离欲成菩提。’现在解释这部经的意义是，如果从真实受用身的意义来说，它遍布法界，无处不在。而说只在色究竟天的身上成佛，是因为菩萨所示现的色相，是化受用身，并非真实的报身，只是在那个天界示现，为了彰显这个意义，所以说是界。此后的两部分，只需要依据经文，深深地生起信心，努力止息妄想，不可执着言语，分别是非，因为争论的缘故。现在解释烦恼不再增长的意思。 《大乘起信论别记》（末尾结束） 塞部 撰 万治二年九月吉日