大乘起信論廣釋卷第三．四．五 5.29

5.29

論。解行發心至當知轉勝　釋曰。以下第二解行發心。於中有二。初顯解行所得發心。後顯發心所依解行。初中有三。初總標難勝。後顯其勝相。此初也。有義。解者即是十解。行謂十行。發心十向依解起行依行入向。是故名為解行發心。前位信滿發心入解。解勝於信。依解起行復勝。依信而起於行。信心解性二無差別。即轉信心為勝解故。更深發心入十向位。由是義故。名之轉勝。有義。此說其理不成。與論解行不相應故。論文不顯解行位故。應知解了。於真如法中深解現前故。行謂度行。即隨深解所修離相六度行也。依此解行發迴向心。是故名為解行發心。前位依信而起。於行發決定心。今此依解而起。於行發迴向心。顯過前位故名轉勝。

The treatise states: "The aspiration through understanding and practice... should be known as increasingly superior." Commentary: Below is the second [section]: the aspiration through understanding and practice. In this there are two parts: first, revealing the aspiration attained through understanding and practice; second, revealing the understanding and practice upon which the aspiration relies. In the first part there are three: first, generally marking it as difficult to surpass; and second, revealing its superior characteristics. This is the first. One interpretation holds: "understanding" is the ten understandings [or ten abidings]; "practice" means the ten practices; "aspiration" is the ten dedications. Relying on understanding, one initiates practice; relying on practice, one enters dedication; therefore, it is called the aspiration through understanding and practice. In the preceding stage, when faith was complete, they resolved their minds to enter understanding. Understanding surpasses faith; practice initiated based on understanding further surpasses practice initiated based on faith. The faithful mind and the nature of understanding are without distinction; precisely by transforming the faithful mind into superior understanding, they resolve their minds more deeply to enter the stage of the ten dedications. For this reason, it is called "increasingly superior." Another interpretation holds: this explanation is unreasonable, because it does not correspond with the "understanding and practice" of the treatise, and the text of the treatise does not show the stages of understanding and practice. One should know that "understanding" means comprehending: it is because profound understanding becomes manifest with respect to the dharma of tathatā. "Practice" means the practices of the perfections: namely, cultivating the mark-free practices of the six perfections in accordance with profound understanding. Relying on this understanding and practice, they give rise to the mind of dedication; therefore, it is called the aspiration through understanding and practice. In the preceding stage, relying on faith they initiated practice and gave rise to a determined mind; now here, relying on understanding they initiate practice and give rise to a mind of dedication. Showing that it surpasses the preceding stage, it is therefore called "increasingly superior."