真心直說 1.7

1.7

華嚴云。信為道源功德母。長養一切諸善根。又唯識云。信如水清珠。能清濁水故。是知萬善發生信為前導。故佛經首立如是我聞。生信之所謂也。或曰。祖門之信與教門信有何異耶。曰多種不同。教門令人天信於因果。有愛福樂者。信十善為妙因。人天為樂果。有樂空寂者。信生滅因緣為正因。苦集滅道為聖果。有樂佛果者。信三劫六度為大因。菩提涅槃為正果。祖門正信非同前也。不信一切有為因果。只要信自己本來是佛。天真自性人人具足。涅槃妙體箇箇圓成。不假他求從來自備。三祖云。圓同太虛無欠無餘。良由取舍所以不如。志公云。有相身中無相身。無明路上無生路。永嘉云。無明實性即佛性。幻化空身即法身。故知眾生本來是佛。既生正信須要解滋。永明云。信而不解增長無明。解而不信增長邪見故。知信解相兼得入道疾。或曰。初發信心未能入道有利益不。曰起信論云。若人聞是法已不生怯弱。當知是人定紹佛種。必為諸佛之所授記。假使有人能化三千大千世界滿中眾生令行十善。不如有人於一念頃正思惟此法。過前功德不可為喻。又般若經云。乃至一念生淨信者。如來悉知悉見。是諸眾生得如是無量福德。是知欲行千里初步要正。初步若錯千里俱錯。入無為國初信要正。初信既失萬善俱退。故祖師云。毫釐有差天地懸隔。是此理也。

The Avataṃsaka-sūtra says: "Faith is the source of the path and the mother of merit, nurturing all good roots." Furthermore, the Vijñaptimātra says: "Faith is like a water-clearing jewel, because it can purify turbid water." Thus we know that when myriad goods arise, faith is the forerunner; therefore Buddhist sūtras establish at their beginning "Thus have I heard," which is precisely for the sake of giving rise to faith. Someone asked: What difference is there between the faith of the patriarchal gate and the faith of the doctrinal gate? I answered: There are many kinds of differences. The doctrinal gate causes humans and devas to believe in cause and effect. Those who cherish blessed pleasure believe that the ten virtuous actions are the wondrous cause, and humans and devas are the pleasant fruit. Those who delight in emptiness and stillness believe that the causes and conditions of arising and ceasing are the correct cause, and suffering, origination, cessation, and path are the noble fruit. Those who delight in the fruit of Buddhahood believe that three kalpas and the six perfections are the great cause, and bodhi and nirvāṇa are the correct fruit. The right faith of the patriarchal gate is not like the former. It does not place faith in any conditioned cause and effect; it only requires believing that one is originally a Buddha, that everyone is endowed with the natural original nature, and that each and every one is completely endowed with the wondrous essence of nirvāṇa. Not depending on seeking from another, it has always been present in oneself from the beginning. The Third Patriarch said: "Completely round like empty space, lacking nothing, with nothing in excess; truly it is because of grasping and rejecting that it is not as such." Master Zhi said: "Within the body with marks is the body without marks; upon the path of ignorance is the path of non-arising." Yongjia said: "The true nature of ignorance is the buddhadhātu; the empty, illusory body is the dharmakāya." Thus we know that sentient beings are originally Buddhas. Once right faith has arisen, it must be nourished by understanding. Yongming said: "Faith without understanding increases ignorance; understanding without faith increases wrong views." Therefore, know that when faith and understanding are combined, one enters the path quickly. Someone asked: If one has initially brought forth the faithful mind but has not yet been able to enter the path, is there any benefit? I answered: The Dàshéng qǐxìn lùn says: "If a person, having heard this Dharma, does not give rise to cowardice, you should know that this person will certainly continue the Buddha-seed and will certainly receive a prophecy from all Buddhas. Supposing someone could transform the sentient beings filling a great trichiliocosm and cause them to practice the ten virtuous actions, it would not equal someone rightly contemplating this Dharma for the duration of a single thought-moment; it surpasses the former merit beyond comparison." Furthermore, the Prajñāpāramitā-sūtra says: "Even if one gives rise to pure faith for a single thought-moment, the Tathāgata fully knows and fully sees them; these sentient beings attain such immeasurable blessings and merit." Thus we know that if one wishes to travel a thousand leagues, the first step must be correct; if the first step is mistaken, all thousand leagues will be mistaken. To enter the unconditioned realm, initial faith must be correct; once initial faith is lost, all myriad goods retreat. Therefore the patriarch said: "A discrepancy of a fraction of a hair's breadth is as wide as the distance between heaven and earth." Such is this principle.