大乘起信論義記 1.57

1.57

前中論曰者，簡論異經之辭也。有法能起等者，標益也，即顯所說之義有其勝用。是故應說者，起說也，顯能詮之教義要須起也。有法者，總舉法義一心二門三大之法，即所說法體也。能起大乘信者，辨法功能，謂約真如門，信理決定；約生滅門，信業用不亡。約義大中，信三寶不壞。此中信根者，謂信滿入住，成根不退。根有二義：一、能持義，謂自分不失。二、生後義，謂勝進上求。又根信相對，影成四句：一、有信無根，謂隨他言信。二、是根非信，謂餘慧根等。三、亦信亦根，謂此中所辨見理成信等。四、非信非根，謂所餘法。論主因見此益，是故要須起說。此論上來大乘起信，是故應說是論也。題目依此而立。

In the preceding part, "The treatise says" is the phrasing that distinguishes a treatise from a sūtra. "There is a dharma that can arouse..." indicates the benefit; that is, it demonstrates that the meaning being explained has an excellent function. "Therefore it should be explained" initiates the exposition, showing that it is essential for the teaching that expresses the meaning to be set forth. "There is a dharma" comprehensively raises the dharma and meaning, the dharma of the One Mind, the two gates, and the three greatnesses, which is the essence of the dharma being explained. "Can arouse faith in the Mahāyāna" distinguishes the function of the dharma: regarding the gate of tathatā, one has decisive faith in the principle; regarding the gate of arising and ceasing, one has faith that karmic function is not lost; regarding the greatness of meaning, one has faith that the Three Jewels are indestructible. Here, "faculty of faith" means that with faith fulfilled, one enters the abode, and becoming a faculty, does not retrogress. "Faculty" (indriya) has two meanings: 1. the meaning of being able to uphold, namely that one's own share is not lost; 2. the meaning of generating what follows, namely advancing to seek what is higher. Furthermore, juxtaposing faculty and faith forms four alternatives: 1. there is faith without the faculty, namely having faith by following the words of others; 2. it is a faculty but not faith, namely the other faculties of wisdom and so forth; 3. it is both faith and a faculty, namely what is distinguished here, where seeing the principle completes faith, and so forth; 4. it is neither faith nor a faculty, namely the remaining dharmas. Because the author of the treatise perceived this benefit, it was essential to initiate the exposition. Above in this treatise, it is the "awakening of faith in the Mahāyāna"; therefore it says "it should be explained"—this is the treatise. The title is established based on this.