大方廣圓覺修多羅了義經略疏 1.286

1.286

初者，頓悟本有圓覺妙心，本無無明生死，方名真證信解，不認妄念、不執異見故也。成本起因者，最初發起之因。然頓教因地總有三重：初了悟覺性、次發菩提心、後修菩薩行。謂若不了自心，何知正道？故多劫修行非真菩薩。次不發大心無由起行，故善財先陳已發，方問行門。論中亦先問示二覺、次令發三心、後方修五行。今本起因即初二也，至文當示。文中四：一申請、二讚許、三佇聽、四正說。此四段下十皆同。

As for the first: suddenly awakening to the inherently existing wondrous mind of perfect enlightenment, which originally lacks avidyā and saṃsāra, is alone called truly realized faith and understanding, because one does not recognize delusional thoughts and does not grasp at divergent views. 'Accomplishing the original arising cause' refers to the initially generated cause. Now, the causal ground of the sudden teaching comprises three levels in all: first, thoroughly awakening to the nature of enlightenment; second, generating the bodhimind; third, cultivating bodhisattva practices. This means: if one does not understand one's own mind, how can one know the correct path? Hence, cultivating practices for many kalpas is not [the practice of] a true bodhisattva. Next, without generating the great mind, there is no way to initiate practice; hence Sudhana first stated that he had already generated it, and only then asked about the gates of practice. In the treatise [Awakening of Faith], it also first reveals the two enlightenments, next instructs the generation of the three minds, and only then cultivates the five practices. Now the original arising cause is precisely the first two, which will be shown when we come to the text. In the text there are four parts: 1. Requesting; 2. Praising and permitting; 3. Waiting and listening; 4. Correctly expounding. These four sections are the same for the ten below.