大方廣佛華嚴經隨疏演義鈔 35.31

35.31

疏「起信論智印經有七因緣」者，論云「信成就發心者，依何等人、修何等行，得信成就堪能發心？所謂依不定聚眾生，已有熏習善根力故。信業果報能起十善，厭生死苦，欲求無上菩提。得值諸佛親承供養，修行信心經一萬劫，信心成就故，諸佛菩薩教令發心（一）；或以大悲故能自發心（二）；或因正法欲滅，以護法因緣故能自發心（三）。如是信心成就得發心者，入正定聚，畢竟不退，名住如來種中正因相應。若有眾生善根微少等，未經一萬劫，於中遇緣亦有發心，所謂見佛色相而發其心（一）；或因供養眾僧而發其心（二；）或因二乘之人教令發心（三）；或學他發心（上有四緣）。如是等發心悉皆不定，遇惡因緣，或便退失墮二乘地。」《智印》同此。

Regarding the commentary's "The Awakening of Faith and the Jñānamudrā-sūtra have seven causes and conditions", the treatise states: "Regarding those who arouse the mind upon the culmination of faith, relying on what kind of people and cultivating what kind of practices do they achieve the culmination of faith and become capable of arousing the mind? Namely, relying on sentient beings of indeterminate class, because they already have the power of permeated wholesome roots. Having faith in karma and its fruition, they are able to give rise to the ten wholesome actions, grow weary of the suffering of birth and death, and desire to seek anuttarabodhi. Meeting with Buddhas and serving and making offerings to them in person, cultivating faith for ten thousand kalpas, when their faith is culminated, the Buddhas and bodhisattvas instruct them to arouse the mind (1); or because of great compassion they are able to arouse the mind by themselves (2); or because the true Dharma is about to perish, they are able to arouse the mind by themselves due to the causes and conditions of protecting the Dharma (3). Those who arouse the mind through such culmination of faith enter the definitely determined class, ultimately never regressing, and are said to abide in the Tathāgata's lineage, concordant with the right cause. If there are sentient beings whose wholesome roots are slight and have not yet passed ten thousand kalpas, who also happen to arouse the mind upon encountering conditions—namely, arousing the mind upon seeing the Buddha's physical marks (1); or arousing the mind on account of making offerings to the Saṅgha (2); or arousing the mind because two-vehicle persons instruct them to do so (3); or imitating others in arousing the mind (the above four conditions)—all such arousings of the mind are indeterminate; encountering bad causes and conditions, they may regress and fall into the two-vehicle stages." The Jñānamudrā is the same as this.