大乘起信論內義略探記 1.12

1.12

後釋八因緣中，初一是總，後七是別。總意明令有情離三苦二死得菩提涅槃，故能造論也。別中初者，與立義分及解釋分中顯示正義及對治邪執作因緣；若位配者，三賢位也。生滅門中，本覺名如、始覺名來，始本無二，名曰如來；即顯所證名如、能證名來，故諸眾生未得正體智，是如無來也。第二者、與「發趣道相」作因，此當十信終心。第三者、與修行信心中四種信心及四修行文作因，此當十信住心，餘四當十信初心。四中為下中上，後一策修。三中上品生淨土，滿信心故也。

In the subsequent explanation of the eight causes and conditions, the first is general and the latter seven are particular. The general intention clarifies causing sentient beings to leave the three sufferings and two kinds of death, and to attain bodhi and nirvāṇa; therefore [the author] was able to compose the treatise. Among the particular ones, the first acts as the cause and condition for the 'Section on the Exposition of the Meaning,' as well as for 'Revealing the Correct Meaning' and 'Remedying Heterodox Grasping' in the 'Section on Explanation'; if correlated with stages, it corresponds to the stages of the three grades of worthies. In the gate of arising and ceasing, innate awakening is called *tathā* ('thus'), and initial awakening is called *āgata* ('come'); initial and innate being non-dual is called *tathāgata*; this shows that what is realized is called *tathā*, and the capacity to realize is called *āgata*; therefore, when sentient beings have not yet attained fundamental non-discriminating gnosis, there is *tathā* without *āgata*. The second acts as the cause for 'Signs of Setting Out toward the Path,' which corresponds to the final mind of the ten faiths. The third acts as the cause for the four kinds of faith and the passages on the four cultivations in 'Cultivating Faith'; this corresponds to the abiding mind of the ten faiths, and the remaining four correspond to the initial mind of the ten faiths. Among the four, they are for the inferior, intermediate, and superior [faculties], with the last one encouraging cultivation. Among the three, the superior grade is reborn in the Pure Land, because their faith is fulfilled.