大乘起信論義疏 1.3

1.3

所言「大」者，物莫能過，目之為大。既言至極，焉有勝己？故言名大。所言「乘」者，運載為義。乘有二種：一法；二行。言法乘者，能運他用，無自運義，即是理法。言行乘者，自運運他，故名為乘。今此論中，具明理行，故有二種乘。總而言之，亦名一乘，無異趣故；亦名佛乘，佛所乘故。此皆是名雖有異，其實不改，故言大乘也。所言「起」者，成立為義；所言「信」者，決定為義。此信有二釋：一云就十信位中，令起真常證信也。二云即是妙法師說是勸信也，論主是其不足之人，所說之法甚深極理，恐其不順，作煩惱緣，故言「我所說大乘法，應當起信，不應誹謗。」故論末中「我今隨分總持說」竟，應當敬信。若人能信是法，功德無盡。何以故？理無盡故。若人誹謗，獲大罪苦。始終意同，豈容異乎！如《菩提心論》中〈勸發品〉在初建也，為說六度故，先勸發心為修行也。此亦如是。為說深理故，先勸起信也。

As for what is called "great" (mahā): nothing can surpass it, hence it is designated as great. Since it is called the ultimate, how could there be anything superior to itself? Therefore it is named great. As for what is called "vehicle" (yāna): carrying [beings] across is its meaning. There are two kinds of vehicle: first, the Dharma; second, practice. As for the vehicle of Dharma: it can carry others through its function, but has no meaning of carrying itself; that is the principle-Dharma. As for the vehicle of practice: it carries oneself and carries others; therefore it is named a vehicle. Now, in this treatise, it fully clarifies both principle and practice; therefore there are two kinds of vehicle. In general, it is also named the ekayāna, because there is no different goal; it is also named the buddhayāna, because it is what the Buddhas ride. Although these names differ, their reality does not change; therefore it is called Mahāyāna. As for what is called "awakening" (qi): establishment is its meaning. As for what is called "faith" (xin): decisive certainty is its meaning. This faith has two interpretations: one says that within the stations of the ten faiths, it causes one to give rise to the verified faith in the truly permanent. The other says that it means the teacher of the wondrous Dharma preaches this to exhort faith. The author of the treatise, being an incomplete person, and the Dharma he expounds being of profound and ultimate principle, feared that beings would not comply and would make it an occasion for affliction; therefore he said: "Toward the Mahāyāna Dharma that I expound, you should awaken faith and not slander it." Thus at the end of the treatise, having stated, "Now, according to my ability, having spoken in dhāraṇī summary," [he says] one should respectfully believe. If a person can have faith in this Dharma, their merit will be inexhaustible. Why is that? Because the principle is inexhaustible. If a person slanders it, they will incur great sin and suffering. The intent from beginning to end is the same; how could it allow for divergence! Just as in the Bodhicittotpāda-śāstra the "Exhortation Chapter" is established at the beginning: in order to expound the six perfections, it first exhorts generating the mind for cultivation. Here it is also like this: in order to expound the profound principle, it first exhorts awakening faith.