起信論疏筆削記 16.39

16.39

一、標。論　發心三種者，義有通別，通則總名發趣，故標云：發心修行趣向義故；別則前二是發起，後一是開發。又心為所發，人及菩提為能發，謂人能起發、菩提能引發。謂此人有內勳為因緣，善根為增上緣，菩提為所緣境，由此眾緣而發其心，斯則以能望所，名為發心。又隨位別有能所發趣之義，至文當辨。

First, the designation. The treatise says: "Three kinds of giving rise to the mind": the meaning has general and specific [aspects]. Generally, it is collectively named "giving rise and setting forth," hence the heading says: "Because of the meaning of giving rise to the mind, cultivating practice, and setting forth." Specifically, the first two are giving rise, and the latter one is developing. Furthermore, the mind is what is given rise to, while the person and bodhi are that which give rise: that is, the person is able to arouse and give rise to it, and bodhi is able to induce and give rise to it. That is to say, this person has internal perfuming as the primary cause, good roots as the dominant condition, and bodhi as the cognitive object; based on these various conditions, they give rise to their mind. Thus, viewing the object from the standpoint of the subject, it is called "giving rise to the mind." Furthermore, according to the stages, there are specific meanings of the subject and object of giving rise and setting forth, which will be differentiated when reaching the text.