大乘起信論裂網疏 1.9

1.9

Next, to explain them together: Now, the teaching of nature-origination, although inconceivable, does not have uniform causes and conditions of arising and ceasing. If one believes in wrong and inverted views, giving rise to afflictions and creating karma, then with respect to the right Dharma this is called "lack of faith". If one awakens faith in mundane causality, then this accomplishes the ten wholesome actions and the dhyānas of the form and formless realms of humans and devas, and is called "tainted good". If one awakens faith in the Four Truths and the twelve links of dependent origination, then this accomplishes the supramundane teaching of the two vehicles, and is called "untainted good". If one awakens faith in the six perfections, the four means of embrace, the great fruit of bodhi, and unsurpassed nirvāṇa, then this accomplishes the bodhisattva teaching of benefiting oneself and others, and is called "middle way good". If one awakens faith in the present momentary mind-nature, the inconceivable and absolute Mahāyāna, then this accomplishes the unsurpassed, round and sudden teaching, and is called the "good of the One Vehicle". Now it is precisely awakening this inconceivable faith of the One Vehicle [that is meant]; therefore it says "awakening faith" means continuing the lineage of the Buddha. Furthermore, in the teachings it is frequently said "faith, understanding, practice, and realisation", but here it only says "awakening faith" and does not speak of awakening understanding, practice, and realisation. This is because faith is the dharmadhātu, and all dharmas tend toward faith; apart from faith there is no other understanding, practice, or realisation. That is to say, although all sentient beings do not believe in the wondrous principle of the Mahāyāna of their own minds, and give rise to afflictions and create karma, the nature of their mind of faith has never diminished in the slightest—just as when water turns to ice, its wet nature does not alter. This is called the "awakening of faith in principle". If upon hearing this treatise one is able to know that one's present momentary mind-nature is itself the Mahāyāna, this is called the "awakening of faith in names and words". If from moment to moment one can contemplate this mind-nature and know that thoughts are themselves non-thought, not giving rise to the inverted delusions of ignorance, this is called the "awakening of faith in contemplative practice". If coarse defilements are eliminated naturally and the six sense organs purified, this is called the "awakening of faith of resemblance". If one enters the stage of certainty, from the stage of the pure mind up to the ultimate stage of bodhisattvas, this is called the "awakening of faith of partial realisation". If one surpasses the bodhisattva stages, subtle conceptual distinctions are forever exhausted ultimately, and the mind's fundamental nature is constantly present, this is called the "awakening of faith of ultimate realisation". Therefore it simply says "awakening faith". The second part, explaining "awakening faith", is finished.