大乘起信論內義略探記 1.6

1.6

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.