大乘起信論義記 1.30

1.30

又有七義釋大乘，如《十二門論》辨，起謂發起，以有本覺內熏為因，善友聞熏用大為緣，於此勝境發希有信，能令心淨，如水清珠。《唯識論》中「信別有三：一、信實有，謂於諸法實事理中深信忍故。二、信有德，謂於三寶真淨德中深信樂故。三、信有能，謂於一切世出世善，深信有多力能得能成，起希望故。」依梁《攝論》亦有三種：一、信實有，自性住佛性。二、信可得，引出佛性故。三、信無窮功德，至得果佛性。又下文四種信心，具尋辨之。何故但明信而不言餘行？以是行本故，論為初機故。故下文云「自信己性，知心妄動，修遠離行」等。又《華嚴》云「信為道源功德母」等。此中起信，據信成就處說，謂入住不退，使前信心成根不失故也。論者，是集議論也。謂假立賓主，往復折徵，論量正理，故名為論，是故名為大乘起信論也。

Furthermore, there are seven meanings that explain the Mahāyāna, as analyzed in the Dvādaśanikāyaśāstra. 'Awakening' means giving rise to: taking the internal perfuming of innate enlightenment as the cause, and the great function of hearing the perfuming from good friends as the condition, one gives rise to rare faith regarding this supreme object, which can cause the mind to be pure, like a water-clearing pearl. In the Vijñaptimātratāsiddhi: 'Faith distinctly has three kinds: first, faith in real existence, meaning deep faith and endurance regarding the real facts and principles of all phenomena; second, faith in possession of virtues, meaning deep faith and delight regarding the true and pure virtues of the three jewels; third, faith in capability, meaning, regarding all worldly and world-transcending wholesome [dharmas], deep faith that there is abundant strength capable of attaining and accomplishing them, giving rise to aspiration.' According to Paramārtha's translation of the Mahāyānasaṃgraha, there are also three kinds: first, faith in real existence, namely the Buddha-nature abiding in self-nature; second, faith in obtainability, because of bringing forth the Buddha-nature; third, faith in inexhaustible merit, namely the Buddha-nature of attaining the fruit. Furthermore, the four kinds of faithful mind in the text below may be thoroughly investigated and discerned. Why does it only explain faith and not speak of the remaining practices? Because it is the root of practice, and the treatise is for beginners. Therefore the text below says: 'having faith in one's own nature, knowing that the mind moves falsely, cultivating the practice of detachment', and so forth. Moreover, the Avataṃsakasūtra says: 'Faith is the source of the path and the mother of merit', and so forth. Here, 'awakening faith' is spoken of according to the place where faith is perfected, meaning entering the stage of non-retrogression and causing the previous faithful mind to become a faculty and not be lost. A 'treatise' (śāstra) is a collected discussion. That is, provisionally establishing host and guest, exchanging refutations and inquiries to measure the correct principle; hence it is called a treatise. Therefore it is named the Mahāyānaśraddhotpādaśāstra.