大乘起信論廣釋卷第三．四．五 5.122

5.122

論。若有眾生至無上道　釋曰。次下顯其信謗損益。於中有二。初信受功德。後謗毀罪重。前中有二。初約三惠總舉其益。後別顯三惠所有益相。此初也。欲於等者。此明依論為得道因。當持等者。此明依論起三惠行。究竟等者。明依行因所得□果。所言如來甚深境者。由觀真理得成如來。真如在如來智內。因果觀證名如來境。了知無念即能契順名為正信。不言有念而得相應名離誹謗。無念真理菩薩所遊名大乘道。行者之心遠□所□□名入。餘文易解。不煩解。

[Treatise:] If there are sentient beings [who wish to generate right faith in the extremely profound realm of the Tathāgata and depart from slander, they should uphold this treatise, reflect on it, and cultivate it. One should know that such a person will ultimately enter the unsurpassed path.]
[Commentary:] Next, it shows the harms and benefits of faith and slander. In this there are two: first, the merits of faithfully accepting; second, the heavy sin of slandering. The former has two: first, generally raising the benefits in terms of the three wisdoms; second, separately revealing the characteristics of benefits possessed by each of the three wisdoms. This is the first. "Wishing to..." clarifies relying on the treatise as the cause for attaining the path. "They should uphold..." clarifies relying on the treatise to give rise to the practice of the three wisdoms. "Ultimately..." clarifies the [...] fruit obtained by relying on the causal practice. What is called the "extremely profound realm of the Tathāgata": by contemplating the true principle one can become a Tathāgata. Tathatā is within the Tathāgata's cognition; the contemplation and realization of cause and fruit is called the Tathāgata's realm. Thoroughly knowing no-thought and being able to accord with it is called "right faith." Not saying that one can accord with it by having thought is called "departing from slander." The true principle of no-thought, where bodhisattvas roam, is called the "Mahāyāna path." When the practitioner's mind [...] it is called "entering." The rest of the text is easy to understand and does not require explanation.