起信論疏筆削記 3.38

3.38

"Awakening refers to..." and so forth: fourth, explaining "awakening of faith" individually, in two parts: first, directly clarifying it. "Because there is original enlightenment..." and so forth explains the arising in terms of causes and conditions. Whenever a saṃskṛta dharma arises, it must rely on the power of causes and conditions; if either cause or condition is lacking, it cannot be established at all. Now, for the arising of faith, both causes and conditions must be present. Therefore the śāstra states: "There is naturally the power of vāsanā" (the perfuming of the essence and attributes as cause), and furthermore, "because of the compassionate vows and protection of the Buddhas and bodhisattvas" (the perfuming of function as condition), "one is able to give rise to a mind that is weary of suffering" (the mind of faith) "and thus advance toward the path of nirvāṇa." Regarding the "superior object": as explained below, one has faith in tathatā and the Buddha, Dharma, and Saṅgha. Faith in tathatā is faith in the root of the ten thousand dharmas, the Buddha is the sambhogakāya, the Dharma is the six perfections and myriad practices, and the Saṅgha refers to the bodhisattvas of the bhūmis; together with the other Three Jewels and Four Truths, these are most superior. Regarding "rare faith": because the object that is believed in is superior, it makes the cognizing mind of faith rare. If one believes that Śākyamuni and Maitreya are Buddhas and the like, this is easily had; now, to believe that tathatā within the minds of sentient beings is the common reliance of ordinary beings and sages—that when deluded by it, the six destinies are unending, and when enlightened to it, the Three Jewels are never interrupted—this is difficult to have. It is just like believing in a queen's royal pregnancy versus an impoverished woman's holy conception: the difficulty and ease are evident. The above five sentences explain the word "awakening" (qi). "Able to cause..." and so forth explains the word "faith" (xin). The "water-clearing jewel" is the water-purifying gem. This means that the mind of sentient beings is like water, doubt is like turbidity, and faith is like the jewel: when the jewel is dropped into turbid water, the water must become pure and clear; when faith arises in a doubtful mind, the mind must become pure. Therefore the Vijñaptimātra[-siddhi] states: "Deep conviction, fondness, and desire regarding reality, virtue, and capacity, having purity of mind as its nature, just as a water-clearing jewel can clear turbid water." The Diamond [Sūtra] also states: "If the mind of faith is pure, then the true mark is born." Faith is precisely the pure mind.