大乘起信論義記 3.309

3.309

逕一萬劫下，答第三問，於中二：先明時滿行成，後約勝緣明其發心。前中言一萬劫者，謂十千劫修信心成就也。佛菩薩教令發心等者，謂發十住初心也。如《瓔珞本業經》云「是信想菩薩於十千劫行十戒法，當入十信心入初住位。」釋云：此中言入初住位者，謂十住初發心住位也。以至此位方得不退信心，是故亦名入十信心，非謂十解以前之十信也。何以知者？《仁王經》云「習種性有十心，已超二乘一切善地。此習忍已前行十善菩薩有退有進，猶如輕毛隨風東西，雖以十千劫行正道發菩提心，乃當習忍位。」以是文證故得知也。十種心相及諸委曲，如《華嚴疏》中說也。勝緣雖多，略舉三種：於中一、他力，二、自力，亦可同下三心，謂教故得直心，護法故得深心。餘同也。

From “Passing through ten thousand kalpas” onward answers the third question. It contains two [parts]: first, clarifying the fulfillment of the time period and the perfection of practice; second, explaining their generation of the aspiration [for enlightenment] in terms of superior conditions. In the former, “ten thousand kalpas” refers to cultivating faith for ten thousand kalpas to completion. “The buddhas and bodhisattvas instruct them to generate the mind,” and so forth, refers to generating the initial mind of the ten abodes. As the Yingluo benye jing says: “These bodhisattvas of faithful thought practice the teaching of the ten precepts for ten thousand kalpas, and then they shall enter the ten stages of faith and enter the rank of the first abode.” The commentary explains: “Entering the rank of the first abode” here refers to the rank of the abode of initial generation of the mind among the ten abodes. Because they attain non-retrogressing faith only upon reaching this rank, it is therefore also called “entering the ten minds of faith,” not meaning the ten faiths prior to the ten understandings. How is this known? The Renwang jing says: “The nature of habit-practicing has ten minds, already surpassing all the wholesome grounds of the two vehicles. Prior to this habit-endurance, bodhisattvas practicing the ten wholesome deeds have retrogression and progress, like a light feather drifting east and west with the wind; although they practice the right path and generate the bodhicitta for ten thousand kalpas, only then do they correspond to the rank of habit-endurance.” We know this through the proof of this text. The characteristics of the ten minds and all their details are as explained in the Huayan shu. Although the superior conditions are many, three are briefly adduced: among them, 1. other-power, 2. self-power; they may also correspond to the three minds below, meaning that because of instruction one attains the straightforward mind, and because of protecting the Dharma one attains the profound mind. The rest is the same.