起信論疏筆削記 5.12

5.12

[The text says,] "In the treatise: 'Able to give rise to...' and so forth: the Mahāyāna-dharma is that which gives rise, and the root of faith is that which is given rise to. The essence of the Mahāyāna is the dharma of the One Mind and so forth; if one gives rise to faith relying on this dharma, it is named Mahāyāna faith, as explained earlier in opening the title. 'Title...' and so forth: the title says 'Awakening of Faith in the Mahāyāna', and here it says 'giving rise to Mahāyāna faith'; these are merely interchangeable phrasings, without difference. 'Believing the principle is determined': because in the tathatā gate only the principle is revealed, and the essence of principle is true and real, it is said to be 'determined'. 'Determined' means unarisen and unceasing, neither existing nor non-existing, ultimately equal, without change or alteration, indestructible, because it is the equal nature of all dharmas, without increase or decrease. 'Believing in karmic fruit': karmic fruit pertains to both the defiled and the pure. If ignorance serves as the cause to give rise to the three subtle marks, and objective realms serve as conditions to give rise to the six coarse marks, this is the worldly, defiled cause and effect not being lost. If actualized enlightenment flows back, overturning the nine marks to accomplish the four stages, this is the world-transcending, pure cause and effect not being lost. Following the flow or going against the flow, these things definitely exist, like a shadow following a form, an inevitable principle; hence it says 'not lost'. 'Lost' means non-existent. 'Three Jewels...' and so forth: because there are the two greatnesses of essence and attributes, one has faith that the Jewel of the Dharma is indestructible; because there is the greatness of function, one has faith that the Buddha and Saṅgha are indestructible; 'indestructible' is also the meaning of determined and not lost. However, the commentary does not speak of believing in the One Mind, because the two gates and three greatnesses are themselves the operational marks of the mind; simply believing in these is believing in the mind; hence it does not state it. 'Faith complete, entering the abodes': meaning proceeding from the outer ordinary to the inner ordinary; having departed from the feather path, faith is determined, not lost and not destructible; hence it says 'becoming a root and not retrogressing'. 'Able to maintain...' and so forth: meaning able to uphold the prior power of faith, because one's own share does not retrogress. It is like planting grass and trees: when the root is formed, it will certainly live. 'Generating the subsequent...' and so forth: once faith is accomplished, it can generate and grow the merits of subsequent stages, gradually excelling and progressing through the stages of practice, dedication, grounds, and fruition. It is like grass and trees forming roots and gradually producing flowers and fruit. However, within the Mahāyāna, faith being essential possesses six metaphors: First, like a hand; the *Avataṃsaka-sūtra* says: 'Just as a person with hands enters a mountain of jewels and freely takes the jewels, one who has faith is also like this, entering the Buddha Dharma and freely taking the anāsrava Dharma-wealth.' Second, like the strings of lion's sinew: once their sound is emitted, all other strings snap; if a person generates a single thought of faith, all hindrances of delusion are completely extinguished. Third, like lion's milk: if a single drop is cast into other milk, it all turns into clear water; if a person generates a single thought of faith, all evil māras completely transform into a pure Dharma-stream. Fourth, like worldly wealth: it can nourish the physical body and life-span; the wealth of faith can nourish the dharmakāya and wisdom-life; therefore, the first of the seven wealths is called the wealth of faith. Fifth, like its root, as analyzed earlier. Sixth, like power: having power can subdue the hard and unyielding; strong faith power can crush evil and unwholesome dharmas; hence, among the five powers, there is the power of faith. Now speaking of 'root', it corresponds to the fifth. 'Must speak' means that when a sage appears to benefit others, in principle he should speak the Dharma; if he does not speak, he violates his original vow; how could he be called a person of great compassion seeking correct enlightenment? The Dharma approaches having been blocked, the paths of suffering destinies open; how could the boundless drifting of sentient beings ever cease?"