Chinese
大正藏第 44 册 No. 1847 大乘起信论义记别记 No. 1847 [cf. Nos. 1666, 1846] 大乘起信论别记 崇福寺沙门法藏撰 释题目。颂中敬意。佛宝中义。法宝中藏义。用大唯善义。觉不觉义。释随染二相义。释本觉义本有修生义。生灭因缘中七科义。生灭中一科义。染法熏中四科义。净法熏中七科义。略科文。分别发趣中四种发心义。科释正行义。色心不二中一义。释赖耶识有惑义。如来藏中恒沙功德义。生灭不生灭和合成梨耶义。九相义。真如二义。智净不思议相义。觉体相中四镜义。始本相依文。染法熏习中无明妄心各有二义。净分缘起中有四句义。生灭门中真妄缘起义。法身义。真妄心境四句义。二谛无碍义。二谛义。染净义。如来藏。四谤义。 一释题目者。大乘有七义故。名为大乘一道上故。论云。于二乘为上。故名大乘。二能至大处故。论云。诸佛最大。是大乘能至。故名大。三大人所乘故论云。诸佛大人乘是故。四能辨大事故。论云。能灭众生大苦。与大利益事。故名为大。五大士所乘。亦名多人所乘。论云。观音等诸大菩萨之所乘。故名为大。六尽法源底故。论云。能尽一切诸法底。故名为大。七摄法周备故 现代汉语译本： 大正藏第 44 册 No. 1847 大乘起信论义记别记 No. 1847 [cf. Nos. 1666, 1846] 大乘起信论别记 崇福寺沙门法藏撰 解释题目。赞颂中的敬意。佛宝中的意义。法宝中的藏义。使用‘大’的唯一善义。觉与不觉的意义。解释随染二相的意义。解释本觉的意义，本有与修生的意义。生灭因缘中的七科义。生灭中的一科义。染法熏习中的四科义。净法熏习中的七科义。简略地分科文章。分别发趣中的四种发心义。分科解释正行义。色心不二中的一个意义。解释阿赖耶识有迷惑的意义。如来藏中恒河沙数功德的意义。生灭与不生灭和合成为阿梨耶的意义。九相义。真如二义。智净不可思议相义。觉体相中的四镜义。始本相依的文句。染法熏习中无明妄心各自的两个意义。净分缘起中的四个句子义。生灭门中真妄缘起的意义。法身义。真妄心境的四句义。二谛无碍义。二谛义。染净义。如来藏。四种诽谤义。 一、解释题目：大乘有七种意义，所以名为大乘。一、因为是通往上的道路，所以《论》中说：‘对于二乘来说是上的，所以名为大乘。’二、能够到达大的地方，所以《论》中说：‘诸佛最大，是大乘能够到达的。’所以名为大。三、因为是大人所乘坐的，所以《论》中说：‘诸佛大人乘坐它，所以是。’四、能够辨别大的事情，所以《论》中说：‘能够灭除众生的大苦，给予大利益的事情。’所以名为大。五、大士所乘坐的，也叫多人所乘坐的，所以《论》中说：‘观音等诸大菩萨所乘坐的。’所以名为大。六、穷尽法的源头和底蕴，所以《论》中说：‘能够穷尽一切诸法的底蕴。’所以名为大。七、包含的法周全完备，所以
English
English version: Taisho Tripitaka Volume 44, No. 1847 Commentary on the Awakening of Faith in the Mahayana - Separate Notes No. 1847 [cf. Nos. 1666, 1846] Separate Notes on the Awakening of Faith in the Mahayana Composed by the Shramana Fazang of Chongfu Temple Explaining the title. Reverence in the verses. The meaning within the Buddha Jewel (Buddha-ratna). The meaning of the treasury within the Dharma Jewel (Dharma-ratna). The meaning of using 'Great' as uniquely good. The meaning of awakening and non-awakening. Explaining the meaning of the two aspects of following defilement. Explaining the meaning of original awakening, the meaning of inherent and cultivated. The seven categories of meaning within the causes and conditions of arising and ceasing. One category of meaning within arising and ceasing. The four categories of meaning within the perfuming of defiled dharmas. The seven categories of meaning within the perfuming of pure dharmas. Briefly categorizing the text. The meaning of the four types of generating the aspiration for enlightenment within distinguishing the initiation. Categorizing and explaining the meaning of right practice. One meaning within the non-duality of form and mind. Explaining the meaning of the Alaya-consciousness having delusion. The meaning of the merits like the sands of the Ganges within the Tathagatagarbha (Tathāgatagarbha). The meaning of the combination of arising and ceasing and non-arising and non-ceasing becoming the Alaya (Ālaya). The meaning of the nine aspects. The two meanings of Suchness (Tathātā). The meaning of the inconceivable aspect of wisdom and purity. The meaning of the four mirrors within the aspect of the nature of awakening. The sentences of the mutual reliance of beginning and original. Within the perfuming of defiled dharmas, the two meanings of ignorance and deluded mind each. The meaning of the four sentences within the origination of pure division. The meaning of the origination of true and false within the gate of arising and ceasing. The meaning of the Dharmakaya (Dharmakāya). The four sentences of the true and false mind and realm. The meaning of the unobstructedness of the two truths. The meaning of the two truths. The meaning of defilement and purity. The Tathagatagarbha. The meaning of the four slanders. 1. Explaining the title: Mahayana (Mahāyāna) has seven meanings, therefore it is called Mahayana. 1. Because it is the path to the highest, therefore the Treatise says: 'It is superior to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), therefore it is called Mahayana.' 2. It is able to reach the great place, therefore the Treatise says: 'The Buddhas are the greatest, and the Mahayana is able to reach it.' Therefore it is called Great. 3. Because it is what great people ride, therefore the Treatise says: 'The great Buddhas ride it, therefore it is.' 4. It is able to discern great matters, therefore the Treatise says: 'It is able to extinguish the great suffering of sentient beings and give great benefit.' Therefore it is called Great. 5. It is what great Bodhisattvas ride, and it is also called what many people ride, therefore the Treatise says: 'It is what great Bodhisattvas such as Avalokiteshvara (Avalokiteśvara) ride.' Therefore it is called Great. 6. It exhausts the source and bottom of the Dharma, therefore the Treatise says: 'It is able to exhaust the bottom of all Dharmas.' Therefore it is called Great. 7. The Dharmas it contains are complete and thorough, therefore --------------------------------------------------------------------------------
Chinese
。论云。如般若中佛说摩诃衍义无量无边。以是因缘故名为大。又释大乘有三义。一辨名有四。一约法有三。谓三大二运。如下论说。二约行有七。如集论等辨。三约人法有七。如十二门论说。四直辨大。即当法为因。苞含为义。又辨乘义。寄喻为名。运载为功。体能合举。故云大乘。又论云。乘大性故。名为大乘。解云。此即真性该周。故云大。即所乘也。妙智乘之。故云乘。即能乘也。依主释也。论云。亦乘亦大。名为大乘。此即当体智能运转。故名乘。性广博故名大。此持业释。二明体性有二。一正以无分别智为乘体。兼即摄所依真如及余胜行等。二正以真如为乘体。智等亦兼摄。以彼皆为真所成故。三业用有二。一约三佛性义。如佛性论。自性为所乘。引出为能乘。至得果为乘所至处。此中所乘是乘(去声)能乘此是乘(平声)二约运因成果义有三。一运行令增。二运惑令灭。三运理令显。初是能。后二是所。此即是涅槃中三德谓般若。解脱。法身。文是三转依。如集论说。一心转。谓真性现故。二道转。谓行渐增故。三对转谓惑障灭故。文此论中。破和合识等是转灭。显现法身是转显。智纯净是转增。余义准之。一言大乘起信者有二门四义。初心境门中。一大乘是能起。信心是所起。故云大乘之起信也。二 论中说，正如《般若经》中佛陀所说，摩诃衍（Mahayana，大乘）的意义是无量无边的。因为这个缘故，它被称为‘大’。此外，解释大乘有三重含义。第一是辨别名称，有四种方式。一是依据法，有三种，即三大二运，如下面的论述所说。二是依据修行，有七种，如《集论》等所辨析的。三是依据人法，有七种，如《十二门论》所说。四是直接辨别‘大’，即以法为因，以包容为义。又辨别‘乘’的意义，以比喻为名，以运载为功用。体和能可以合在一起说，所以称为‘大乘’。 又论中说：‘因为乘载大的体性，所以名为大乘。’解释说，这指的是真如（Tathata，事物的真实本性）的体性周遍一切，所以称为‘大’，即所乘载的。妙智乘载它，所以称为‘乘’，即能乘载的。这是依主释（一种梵文语法结构）。论中说：‘既是乘载，又是大的，名为大乘。’这指的是当体智能运转，所以名为‘乘’，体性广大博大，所以名为‘大’。这是持业释（另一种梵文语法结构）。 第二是阐明体性，有两种方式。一是直接以无分别智（non-discriminating wisdom）为乘的体性，兼带摄取所依的真如以及其他殊胜的修行等。二是直接以真如为乘的体性，智慧等也兼带摄取，因为它们都是由真如所成就的。 第三是业用，有两种方式。一是依据三佛性（three Buddha-nature）的意义，如《佛性论》所说，自性为所乘，引出为能乘，到达证果为乘所至之处。这里，‘所乘’的‘乘’是去声（指动词，乘载），‘能乘’的‘乘’是平声（指名词，乘具）。二是依据运因成果的意义，有三种。一是运行使之增长，二是运除烦恼使之灭除，三是运行真理使之显现。第一个是能，后两个是所。这指的是涅槃（Nirvana，寂灭）中的三德，即般若（Prajna，智慧）、解脱（Liberation）、法身（Dharmakaya，法性身）。文中的意思是三种转依（three transformations），如《集论》所说。一是心转，即真性显现的缘故。二是道转，即修行逐渐增长的缘故。三是对转，即烦恼障碍灭除的缘故。本文中，破除和合识等是转灭，显现法身是转显，智慧纯净是转增，其余的意义可以类推。 一言以蔽之，《大乘起信论》有二门四义。在初心境门中，一大乘是能生起者，信心是所生起者，所以称为‘大乘之起信’。
English
The treatise states, as the Buddha said in the Prajna Sutra, the meaning of Mahayana (Great Vehicle) is immeasurable and boundless. It is called 'Great' because of this reason. Furthermore, there are three meanings in explaining Mahayana. The first is to distinguish the name, which has four aspects. One is based on the Dharma (law, teaching), which has three aspects, namely the three greatnesses and two movements, as discussed in the following treatise. The second is based on practice, which has seven aspects, as analyzed in the Samgraha-vākya (Compendium of Topics). The third is based on person and Dharma, which has seven aspects, as discussed in the Twelve Gates Treatise. The fourth is to directly distinguish 'Great,' which takes the Dharma as the cause and encompassing as the meaning. Also, distinguish the meaning of 'Vehicle,' using metaphor as the name and conveyance as the function. The essence and ability can be mentioned together, so it is called 'Great Vehicle'. Moreover, the treatise states: 'Because it carries the great nature, it is called Mahayana.' The explanation is that this refers to the nature of Tathata (suchness, the true nature of things) pervading everything, so it is called 'Great,' which is what is carried. Wonderful wisdom carries it, so it is called 'Vehicle,' which is what carries. This is a possessive compound (a type of Sanskrit grammatical structure). The treatise states: 'It is both carrying and great, so it is called Mahayana.' This refers to the inherent intelligence operating, so it is called 'Vehicle,' and the nature is vast and broad, so it is called 'Great.' This is a descriptive compound (another type of Sanskrit grammatical structure). The second is to clarify the essence, which has two aspects. One is to directly take non-discriminating wisdom as the essence of the vehicle, also including the dependent Tathata and other excellent practices. The second is to directly take Tathata as the essence of the vehicle, also including wisdom, because they are all accomplished by Tathata. The third is the function, which has two aspects. One is based on the meaning of the three Buddha-natures, as stated in the Treatise on Buddha-nature, self-nature is what is carried, bringing forth is what carries, and reaching the attainment of the fruit is where the vehicle arrives. Here, the 'carrying' of 'what is carried' is in the falling tone (referring to the verb, to carry), and the 'carrying' of 'what carries' is in the even tone (referring to the noun, vehicle). The second is based on the meaning of moving the cause to achieve the result, which has three aspects. One is to move it to increase, the second is to move afflictions to eliminate them, and the third is to move the truth to reveal it. The first is the ability, and the latter two are what is acted upon. This refers to the three virtues in Nirvana (cessation), namely Prajna (wisdom), Liberation, and Dharmakaya (Dharma body). The meaning in the text is the three transformations, as stated in the Samgraha-vākya. One is the transformation of mind, because the true nature appears. The second is the transformation of the path, because practice gradually increases. The third is the transformation of opposition, because afflictions and obstacles are eliminated. In this text, breaking the combined consciousness is the transformation of elimination, revealing the Dharmakaya is the transformation of manifestation, and pure wisdom is the transformation of increase. The remaining meanings can be inferred by analogy. In a nutshell, the Awakening of Faith in the Mahayana has two gates and four meanings. In the gate of the initial mind and object, Mahayana is what can arise, and faith is what arises, so it is called 'The Awakening of Faith in the Mahayana'. --------------------------------------------------------------------------------