起信論疏筆削記 16.45

16.45

問：修十善因已是其行，云何目為行因耶？答：望後出世之行，故以世善為因。斯則世間有漏行，與出世無漏行為因也。問：厭生死，求菩提，豈非出世行耶？答：雖有此心，未有其事。厭欲之言，思之可見。又此厭求但是事善，未與理觀相應，不名正行。然據此文猶在信前，未入十信，且為十信作方便也。如世起厭求心欲行善者，豈便是十信人耶？故疏云：上皆辨行因者。是此義也。次云修行信心，方是正十信位。

Question: Cultivating the causes of the ten wholesome actions is already practice itself; why is it designated as "the cause of practice"? Answer: Looking toward the subsequent supramundane practice, mundane goodness is therefore taken as the cause. Thus, mundane defiled practice serves as the cause for supramundane undefiled practice. Question: Being repulsed by saṃsāra and seeking bodhi—is this not supramundane practice? Answer: Although there is this mind, the actual fact has not yet occurred. The words "repulsed by desire" can be seen upon reflection. Furthermore, this repulsion and seeking are merely phenomenal goodness; not yet corresponding with contemplation of principle, they are not called correct practice. However, according to this text, one is still prior to faith, not having entered the ten faiths, merely serving as an expedient for the ten faiths. Like ordinary people who give rise to a mind of repulsion and seeking wishing to practice goodness—how could they already be persons of the ten faiths? Therefore the commentary says: "The above all differentiate the causes of practice." This is the meaning. When it next says "cultivating the mind of faith," only then is it the stage of the true ten faiths.