Chinese
大正藏第 85 册 No. 2815 起信论注 No. 2815 [cf. No. 1667] 起信论注 论曰。有法能起摩诃衍信根是故应说 述曰。次下第二明正宗分。于中有二。初举益许说。后正解所说。此初也。言论曰者。简论异经辨能诠教。有法等者。举所诠法显有胜益(□简论异经辨能诠教者。答。论自别经自别。论则贱。论只是教 经则甚深理。所以此论各自别。所以言者简论异经。辨能诠教论只能诠教有法等者。举所诠法。论则能诠教。有法等者所诠道理。则名能诠所诠。此教则能诠理。已能诠教。教则能诠理。故云能诠所诠。有法能起摩诃衍是故应说。答。摩诃衍者。问。是众生大乘心。答。有众生于大乘能起信心。则是显能有大胜益事。是故□□者显能诠教。应头说也)。 □能诠教有此所诠。一心二门三大等法。能起众生大乘信根。此能诠教决定应说。大乘信者。即信己性知心妄动无前境界(答。则信己性□。则信自许身中心真如□共佛一种则知心□□动无前境界。□中则能猛利永不转)此信决定能持能长自及余善故名信根(问。何名能持能长。答。若有众生信则能增长一切善行故名自及余善。犹如养一个小树。若养得根拔苗自成就故名能持能长) 现代汉语译本 大正藏第 85 册 No. 2815 起信论注 No. 2815 [cf. No. 1667] 起信论注 论曰：有法能起摩诃衍（Mahayana，大乘）信根，是故应说。述曰：次下第二明正宗分。于中有二：初举益许说，后正解所说。此初也。言‘论曰’者，简论异经，辨能诠教。‘有法等者’，举所诠法，显有胜益（简论异经，辨能诠教者。答：论自别，经自别。论则贱，论只是教；经则甚深理。所以此论各自别。所以言者简论异经。辨能诠教论只能诠教‘有法等者’，举所诠法。论则能诠教，‘有法等者’所诠道理，则名能诠所诠。此教则能诠理，已能诠教。教则能诠理，故云能诠所诠。‘有法能起摩诃衍是故应说’。答：摩诃衍者。问：是众生大乘心。答：有众生于大乘能起信心，则是显能有大胜益事。是故显能诠教，应头说也）。 能诠教有此所诠：一心、二门、三大等法，能起众生大乘信根。此能诠教决定应说。大乘信者，即信己性，知心妄动，无前境界（答：则信己性，则信自许身中心真如共佛一种，则知心动无前境界，中则能猛利永不转）。此信决定能持能长自及余善，故名信根（问：何名能持能长？答：若有众生信，则能增长一切善行，故名自及余善。犹如养一个小树，若养得根，拔苗自成就，故名能持能长）。
English
English version T. 85 No. 2815 Commentary on the Awakening of Faith No. 2815 [cf. No. 1667] Commentary on the Awakening of Faith The Treatise says: 'There is a Dharma (law, teaching) that can give rise to the root of faith in Mahayana (the Great Vehicle), therefore it should be explained.' The Commentary says: 'Next, the second part explains the main doctrine. Within this, there are two parts: first, stating the benefit and permission to explain; second, correctly explaining what is being explained. This is the first part. The words 'The Treatise says' distinguish this treatise from other sutras and clarify the teaching that can be expressed. 'The Dharma, etc.' refers to the Dharma being explained, showing its superior benefit (Distinguishing this treatise from other sutras and clarifying the teaching that can be expressed: Answer: The treatise is distinct from other sutras. The treatise is inferior, merely a teaching; the sutras are profound principles. Therefore, this treatise is distinct. The words clarify the treatise from other sutras. Clarifying the teaching that can be expressed, the treatise can only express the teaching. 'The Dharma, etc.' refers to the Dharma being explained. The treatise can express the teaching; 'The Dharma, etc.' refers to the principles being explained, which are called the expressible and the expressed. This teaching expresses the principle, having already expressed the teaching. The teaching expresses the principle, hence it is called the expressible and the expressed. 'There is a Dharma that can give rise to Mahayana, therefore it should be explained.' Answer: Mahayana. Question: Is it the mind of sentient beings in the Great Vehicle? Answer: If sentient beings can give rise to faith in the Great Vehicle, then it shows that it can have great and superior benefits. Therefore, it shows the teaching that can be expressed, which should be explained at the beginning). The teaching that can be expressed has this Dharma being explained: the One Mind, the Two Aspects, the Three Greatnesses, etc., which can give rise to the root of faith in sentient beings in Mahayana. This teaching that can be expressed should definitely be explained. Faith in Mahayana is believing in one's own nature, knowing that the mind falsely moves, without any prior realm (Answer: Then believe in one's own nature, then believe in the True Thusness in the center of one's own body, which is the same as the Buddha, then know that the mind moves without any prior realm, in which one can be fierce and never turn back). This faith definitely can uphold and increase one's own and others' good, therefore it is called the root of faith (Question: What is meant by 'can uphold and increase'? Answer: If sentient beings have faith, then they can increase all good deeds, therefore it is called one's own and others' good. It is like raising a small tree; if the roots are nourished, the seedling will naturally grow, therefore it is called 'can uphold and increase'). -------------------------------------------------------------------------------- 故名信根。
Chinese
论说有五分 述曰。次下第二正陈所说。于中有三。初举数总标。次依数列名。后依名辨相。此初也。 论云何为五。至劝修利益分(最下文是也。为钝根举益劝修行也)述曰。此依数列名也 言不自起制必有由。名为因缘。彰别余段故称为分(问。有何由。答。夫事有因。是发起。因事发事□有一个人语。无事不语。皆有因缘。是发语)彰别余段故称为分者(一段一段义也。亦名一段□别义者个义则□个义则别)故名彰别余段故称为分 由致既兴略标纲要。令物生信(答。纲者大纲。望是一个要事故名纲要)名立义分。宗要既略。次宜广释令其生解。名解释分。依释生解。次宜起行。令起行故名修行信心分(修行信心下所谓四五行。信谓信根。本行谓五行及至观等是也)虽是行仪钝根懈慢举益劝修。名劝修利益分。 论初说因缘分 述曰。次下第三依名辨相。别释五分即分为五。初因缘中复分为二。初标举分名。后别显其义。此初也。言因缘者。是所以义。所为义。发起义。是因缘义。 论问有何因缘而造此论答曰是因缘有八种云何为八 述曰。下答有三。初举数总答。次依数辨义。后结答所问。此初也。 论云何为八一者因缘总想所谓为令众生离一切苦得究竟乐非求 故名信根（根本）。 论说有五分 述曰。次下第二正陈所说。于中有三。初举数总标。次依数列名。后依名辨相。此初也。 论云何为五。至劝修利益分(最下文是也。为钝根举益劝修行也)述曰。此依数列名也 言不自起制必有由。名为因缘。彰别余段故称为分(问。有何由。答。夫事有因。是发起。因事发事□有一个人语。无事不语。皆有因缘。是发语)彰别余段故称为分者(一段一段义也。亦名一段□别义者个义则□个义则别)故名彰别余段故称为分 由致既兴略标纲要。令物生信(答。纲者大纲。望是一个要事故名纲要)名立义分。宗要既略。次宜广释令其生解。名解释分。依释生解。次宜起行。令起行故名修行信心分(修行信心下所谓四五行。信谓信根。本行谓五行及至观等是也)虽是行仪钝根懈慢举益劝修。名劝修利益分。 论初说因缘分 述曰。次下第三依名辨相。别释五分即分为五。初因缘中复分为二。初标举分名。后别显其义。此初也。言因缘者。是所以义。所为义。发起义。是因缘义。 论问有何因缘而造此论答曰是因缘有八种云何为八 述曰。下答有三。初举数总答。次依数辨义。后结答所问。此初也。 论云何为八一者因缘总想所谓为令众生离一切苦得究竟乐非求
English
Therefore, it is called the root of faith (fundamental). The treatise speaks of five parts. The commentary states: 'Next, the second part directly presents what is being discussed. Within this, there are three aspects: first, a general enumeration; second, a listing of names according to the enumeration; and third, a differentiation of characteristics according to the names. This is the first.' The treatise asks: 'What are the five?' up to the 'Section on Encouraging Practice and Benefits' (which is the last part, intended to encourage practice for those of dull faculties). The commentary states: 'This lists the names according to the enumeration. Words do not arise spontaneously; there must be a cause. This is called 'cause and condition'. Differentiating it from other sections, it is called a 'section' (Question: What is the cause? Answer: Affairs have causes, which are the initiators. Because of the cause, affairs arise. □ There is a person speaking. No speech is without cause and condition. These are the initiators of speech). Differentiating it from other sections, it is called a 'section' (each section has its own meaning; it is also called a section. □ The meaning of differentiation is that this meaning is □ that meaning is different). Therefore, it is called 'differentiating it from other sections, it is called a section'. Since the underlying principles have arisen, a brief outline of the essentials is presented to generate faith in beings (Answer: 'Outline' refers to the main outline. It is hoped that it is an essential matter, hence it is called 'outline of essentials'). This is called the 'Section on Establishing Meaning'. Since the essential points are brief, it is appropriate to explain them extensively to generate understanding, which is called the 'Section on Explanation'. Based on the understanding generated by the explanation, it is appropriate to initiate practice. Causing practice to arise, it is called the 'Section on Practicing Faith and Confidence' (the so-called four or five practices under 'Practicing Faith and Confidence'. 'Faith' refers to the root of faith. 'Fundamental practice' refers to the five practices and even contemplation, etc.). Although it is a matter of practice, for those of dull faculties who are lazy and slow, benefits are cited to encourage practice, which is called the 'Section on Encouraging Practice and Benefits'. The treatise initially speaks of the 'Section on Cause and Condition'. The commentary states: 'Next, the third part differentiates characteristics according to the names. Separately explaining the five parts, it is divided into five. Initially, within cause and condition, it is further divided into two: first, a marking and enumeration of the section's name; second, a separate manifestation of its meaning. This is the first. The meaning of 'cause and condition' is the meaning of 'that which is why', the meaning of 'that which is done', the meaning of 'initiation'. This is the meaning of cause and condition.' The treatise asks: 'What cause and condition led to the creation of this treatise?' The answer is: 'These causes and conditions are of eight types. What are the eight?' The commentary states: 'The answer below has three parts: first, a general answer by enumeration; second, a differentiation of meaning according to the enumeration; and third, a concluding answer to the question. This is the first.' The treatise asks: 'What are the eight? First, the general idea of cause and condition is to enable sentient beings to be free from all suffering and attain ultimate bliss, not seeking' --------------------------------------------------------------------------------
Chinese
世间名利恭敬故 述曰。次下第二依数辨义。别辨八因即分为八。于中初一是总相因。其后七种是别相因。言总相者。有其三义 一通诸论而作所以(答。通诸论而作所者。次一段义通一切十二部经。总言谓令众生离一切苦得究竟乐)二通诸根而作所为。非唯彼不定聚故 三通诸分而作发起。非唯正作立义因故 解释有三种。云何为三。一者显示正义。二者对治邪执。三者分别发趣道相。显示正义者。正释所立大乘法义。所显非邪故名正义。以教辨明故名显示正理。既陈情惑斯遣(答。若见道理情惑则除。答。情惑者则是妄相也。妄相情有理无故名情惑斯遣)第二对治邪执。二见妄着故名邪执(答。何名为邪执。一者人我执。二者法我执)以教令除名曰对治(答。对者可破坏故。可对治故。皆不可坏。问。何者是对治。答。我见人见皆妄执。妄执皆妄相。不可坏故。故名可破坏故)邪执既除依阶趣正故有第三发趣道相。本觉虚通目之为道(问。何者是本觉 答。本觉者根本真如。在凡时则是本觉。若知后成佛则名始觉。因之为道者。答。目亦名心眼。亦名定惠道者。则无分别平等一如)起行向之名为发趣(问。起行向之向何处去。答。只取无上菩提。过去佛亦行此道德成正觉。未来佛亦行此道德成正觉)趣之状名之为 现代汉语译本 世间名利恭敬的缘故，接下来第二部分是按照数量辨别意义。分别辨别八种因，即分为八类。其中第一个是总相因，其后七种是别相因。所谓总相，有三种含义：一是通用于各种论著而作为原因（回答：通用于各种论著而作为原因，下一段的意义贯通一切十二部经，总的来说是使众生脱离一切苦难，获得究竟的快乐）；二是通用于各种根器而作为作用，不仅仅是不定聚的人；三是通用于各个部分而作为发起，不仅仅是正式确立义理的原因。解释有三种，哪三种呢？一是显示正义，二是匡正邪执，三是分别发起趋向道的相状。显示正义，是正确解释所确立的大乘佛法的意义，所显示的不是邪见，所以称为正义。用教义辨明，所以称为显示正理。既然陈述了情欲迷惑，这些就会消除（回答：如果明白了道理，情欲迷惑就会消除。回答：情欲迷惑就是虚妄的表象。虚妄的表象是情有理无，所以称为情欲迷惑，这些就会消除）。第二是匡正邪执。把两种见解错误地执着，所以称为邪执（回答：什么叫做邪执？一是人我执，二是法我执）。用教义使之消除，叫做匡正（回答：匡正，是可以破坏的缘故，可以匡正的缘故，都是不可破坏的。问：什么是匡正？答：我见、人见都是虚妄的执着，虚妄的执着都是虚妄的表象，不可破坏的缘故，所以称为可以破坏的缘故）。邪执既然消除，依靠阶梯趋向正道，所以有第三个发起趋向道的相状。本觉虚空通达，称之为道（问：什么是本觉？答：本觉是根本真如。在凡夫时就是本觉，如果知道后来成佛，就叫做始觉。因为这个缘故称之为道，回答：目也叫做心眼，也叫做定慧，道，就是没有分别，平等如一）。发起修行趋向它，叫做发起趋向（问：发起修行趋向它，趋向哪里去？答：只是求取无上菩提。过去佛也修行这个道德成就正觉，未来佛也修行这个道德成就正觉）。趋向的状态称之为相。