大乘起信論內義略探記 1.6

1.6

次、釋題目者，「大」者，當體為目，包含為義。「乘」者，約喻為稱，運載為功，法喻合舉，故名大乘。大乘即是所信之境，體能為義。「起信」即是能信之心，澄淨為性，心境合目，故云大乘起信也。「論」者，是集義論也，謂賓主往復，折徵奧義，論量正理，故名為論。又大者，約義有三：一、體大，謂遍於一切凡夫、小乘、菩薩、諸佛，及一切器世間等，無增減故。二、相大，謂此體大具足無量性功德故，如水八德不異於水。三、用大，謂報、化二用。初、能成於世間因緣；後、能成出世間因果，盡未來際，不斷化用也。乘者，約用即是佛性三位，成運自性住佛性為所乘、引出佛性為能乘、至得果佛乘至處，三義體用唯一心轉。又《瑜伽》、《顯揚》、《雜集》、《莊嚴》及《十二門論》等，各釋七種大性，又餘處有十大義，因繁不述。起者發起，自有本覺內熏為因；善友聞熏，用大為緣；於此勝境，發淨信心，如水精珠。《唯識》、《攝論》各說三種信心，又此論下說四種信心。《唯識論》云「一信實有，謂於諸法實事理中，深信忍故；二信有德，謂於三寶真性德中，深信樂故；三信有能，謂於一切世善，深信有力能得能成，起希望故。」何故明信不言餘行者？信是行本，故下云「自信己性，知心妄動，修遠離法。」又《華嚴．賢首品》云「信為道元功德母，長養一切諸善法；斷除疑網出愛流，開示涅槃無上道」等，三百餘頌歎信心德。又〈淨行品〉以百四十頌明信心德。此中起信，約信成就處說，謂入住不退，令前信心成根不失故也。

Next, regarding the explanation of the title: 'Great' (mahā) takes the essence itself as its designation, with comprehension as its meaning. 'Vehicle' (yāna) is designated according to metaphor, with conveyance as its function. Doctrine and metaphor are presented together, hence it is called the 'Mahāyāna'. The Mahāyāna is precisely the object of faith, taking essence and potency as its meaning. 'Awakening of faith' is precisely the mind capable of faith, taking clarity and purity as its nature. Mind and object are joined in the title, hence it is called 'Awakening of Faith in the Mahāyāna'. 'Treatise' (śāstra) is a treatise of collected meanings, meaning that host and guest go back and forth, analyzing and probing the profound import and evaluating the correct principle; hence it is called a treatise. Furthermore, regarding 'great', in terms of meaning there are three: first, the greatness of essence, meaning that it pervades all ordinary beings, [practitioners of] the Small Vehicle, bodhisattvas, Buddhas, and the entire vessel world, neither increasing nor decreasing. Second, the greatness of attributes, meaning that this greatness of essence is fully endowed with immeasurable qualities of nature, just as the eight qualities of water are not different from water. Third, the greatness of function, meaning the two functions of saṃbhoga and nirmāṇa. The first can accomplish mundane causes and conditions; the second can accomplish supramundane causes and fruits, unending in transforming function to the limit of the future. Regarding 'vehicle', in terms of function, it is precisely the three positions of the tathāgatagarbha: bringing about conveyance, the naturally abiding tathāgatagarbha is that which is ridden; the emerging tathāgatagarbha is that which rides; and the attained fruit of Buddhahood is the destination of the vehicle. The essence and function of these three meanings are transformed solely by the One Mind. Furthermore, the Yogācārabhūmi, Prakaraṇārya-vācā, Abhidharma-samuccaya, Mahāyāna-sūtrālaṃkāra, Dvādaśanikāya-śāstra, and so forth each explain seven kinds of greatness, and elsewhere there are ten meanings of greatness, which are not set forth here due to their complexity. 'Awakening' is generating: inherently there is the inner perfuming of innate awakening as the cause; good friends and hearing the perfuming, [which is] the greatness of function, serve as the condition. Toward this supreme object, one generates a pure mind of faith, like a water-clearing pearl. The Cheng weishi lun and Mahāyānasaṃgraha each speak of three kinds of mind of faith, and this treatise below also speaks of four kinds of mind of faith. The Cheng weishi lun states: 'First, believing in real existence, meaning deeply believing and accepting the actual phenomena and principles of all dharmas; second, believing in the presence of virtues, meaning deeply believing in and delighting in the true nature and virtues of the Triratna; third, believing in the presence of capability, meaning, toward all worldly and mundane goods, deeply believing in the power to attain and accomplish them, generating aspiration.' Why does it clarify faith and not speak of other practices? Faith is the basis of practice; hence it is said below, 'Believing in one's own nature, knowing the mind's false movement, one cultivates the dharmas of detachment.' Furthermore, the 'Bhadraśrī' chapter of the Avataṃsaka-sūtra says: 'Faith is the source of the Way, the mother of merit, / Nurturing all wholesome dharmas; / Severing the net of doubt, emerging from the stream of craving, / Revealing the unexcelled path to nirvāṇa,' and so forth, in over three hundred verses praising the virtue of the mind of faith. Furthermore, the 'Pure Conduct' chapter uses one hundred and forty verses to clarify the virtue of the mind of faith. Here, 'awakening faith' is spoken of in terms of the stage of the accomplishment of faith, meaning entering the stage of abiding in non-retrogression, causing the preceding mind of faith to become a root and not be lost.