大乘起信論略述 2.240

2.240

論。若有眾生至無上之道　述曰。次下顯其信謗損益。於中有二。初信受福勝。後謗毀罪重。前中有二。初約三慧總舉其益。後別顯三慧所有益相。此初也。若有眾生欲於等者。此明依論為得道因。無念真理名如來境。知而契順名為正信。不謂念證名離誹謗。大智所遊名大乘道心。離能所證會名入。當持此論思量等者。此明依論起三慧行。究竟能至無上道者。明依行緣所得勝果。

[Treatise:] "If there are sentient beings […] the unexcelled path." / [Exposition:] Next, it shows the loss and benefit of faith and slander. There are two parts here: first, the supreme merit of having faith and accepting; later, the grave sin of slandering. The former has two parts: first, generally presenting the benefit in terms of the three wisdoms; later, separately showing the specific benefits of the three wisdoms. This is the first. In "If there are sentient beings who desire to [generate correct faith]," etc., this explains relying on the treatise as the cause for attaining the path. The true principle devoid of thought is called the realm of the Tathāgata. Knowing and according with it is called correct faith. Not claiming that conceptualization attains realization is called being free from slander. The domain traversed by great wisdom is called the Mahāyāna mind-path. Entering means reaching realization free from the realized and the realization. In "one should uphold this treatise, ponder it," etc., this explains generating the practice of the three wisdoms based on the treatise. In "ultimately able to reach the unexcelled path," this explains the supreme fruition obtained based on the conditions of practice.