仁王護國般若波羅蜜多經疏 1.41

1.41

二生信者，《智度論》云「說時方人，令生信故。」又云「如是我聞，生信也。信受奉行，生智也。信為能入，智為能度。」文無繁約，非信不傳。由起信心所言理順，即由理順即師資道成，於所說法皆順從故。云何為信？信是心所善十一中最初信也。令心心所澄淨為性，如水精珠能清濁水，對治不信渾濁之心，樂善為業，眾行本矣。何緣經首最初生信？五根之中先列信根，有信根故能生萬善。五力之中先陳信力，有信力故魔不能動。故《華嚴》云「信為道原功德母」故。又趣三乘有善法欲，由有信故起善希望，信為欲依最初生故。又此經中，伏忍最初標十信心，聖胎本故。又《顯揚論》明七聖財，謂信、戒、聞、捨、慧、慚、愧，七聖財初即信財故。又《正理》云「澄淨有四種，謂佛、法、僧、戒。信三寶故能越惡趣，由信戒故離貧賤因，猶如金剛，四不壞故。」又《俱舍》云「拔眾生苦、出生死泥，序令生信為眾生手，後陳正宗為佛教手，兩手相接出淤泥故。」又《智論》云「如人有手，至於寶山隨意所取。若其無手，空無所得。」有信心人入佛寶山得諸道果，若無信心雖解文義空無所得，是故經初令生淨信。

Second, regarding generating faith, the Mahāprajñāpāramitopadeśa states: "Stating the time, place, and persons causes faith to arise." It also states: "'Thus have I heard' generates faith. 'Believing, accepting, and putting into practice' generates wisdom. Faith is that which can enter; wisdom is that which can cross over." Regardless of whether a text is voluminous or concise, without faith it cannot be transmitted. Because faith is generated, what is spoken accords with principle; and because it accords with principle, the path of teacher and disciple is accomplished, for one accords with and follows all the dharmas spoken. What is faith? Faith is the very first among the eleven wholesome mental factors. Its nature is making the mind and mental factors clear and serene, just as a water-clearing jewel can clarify turbid water; it counters the turbid mind of disbelief, and taking delight in the wholesome is its function—it is the root of all practices. Why is faith first generated at the head of a sūtra? Among the five faculties, the faculty of faith is listed first, because having the faculty of faith enables the generation of myriad wholesome [qualities]. Among the five powers, the power of faith is presented first, because having the power of faith prevents Māra from shaking one. Hence the Avataṃsaka Sūtra states: "Faith is the source of the path and the mother of merits." Furthermore, when proceeding toward the three vehicles, there is the desire for wholesome dharmas; because there is faith, wholesome aspiration arises, for faith is the basis of desire and is generated first. Moreover, in this sūtra, suppressing kṣānti at the very beginning sets forth the ten stages of faith, as they are the root of the noble womb. Furthermore, the Prakaraṇāryavācā Śāstra explains the seven noble riches, namely faith, morality, learning, relinquishment, wisdom, shame, and remorse; the first among the seven noble riches is the wealth of faith. Furthermore, the Nyāyānusāra states: "Clarity and serenity are of four kinds, namely regarding the Buddha, Dharma, Saṅgha, and morality. Because one has faith in the Three Jewels, one can transcend the evil destinies; because one has faith in morality, one is separated from the causes of poverty and lowliness; like a diamond, these four are indestructible." Moreover, the Abhidharmakośa states: "To extract sentient beings from suffering and bring them out of the mud of saṃsāra, the preface causes faith to arise and serves as the hand of sentient beings, while the subsequent presentation of the main body serves as the hand of the Buddha's teaching; the two hands clasp each other so that one emerges from the mire." Furthermore, the Mahāprajñāpāramitopadeśa states: "Just as a person who has hands goes to a jewel mountain and takes whatever they wish, whereas if they have no hands, they return empty-handed with nothing obtained; so one who has faith enters the Buddha's jewel mountain and attains the various fruits of the path, while if one lacks faith, even if one understands the words and meanings, one obtains nothing in vain." Therefore, at the beginning of a sūtra, pure faith is caused to arise.