大乘起信論廣釋卷第三．四．五 5.6

5.6

論。有熏習至修行信心　釋曰。此顯修行答第二問。有熏習等者。初辨行因。謂辨因。謂有本覺內熏因力。善發聞熏為外緣力。能依前在修善根力。信業果報等者。次顯所行。由前因緣。能信果報。起十善等三種善根。一福分善。宿在善根。能感此身。具足諸根為受法器。此信業果。能起十善。即是修行福分善也。故本業經云。其人復行十心。謂十善法。或行五戒六波羅蜜。若一劫二劫修十善行。受六天果報。由行十善有三品故。作鐵輪王粟散王等。二解脫分善以出世種於身田中能感。當成解脫果報。三通達分善。由聖道力通達真如。分者因也。即是通達真如因故。此中所言厭生死苦欲求無上菩提義者。即苦解脫。通達分善。然其菩提總有五種。一發心菩提。在十信位。二伏心菩提。在三賢位。三明心菩提。在初地位。四出到菩提。七地已上。五無菩提。即是佛位。今求佛位故。言無上。得值等者。後明行緣。謂約此緣修十信。十信者。所謂信進念定惠戒向護捨願。故本業經云。其人略行十種心。謂信心等十信心義。題中已明。此無繁錄。

Treatise: There is perfuming [...] cultivating faithful mind.
Commentary: This clarifies the cultivation of practice, answering the second question. Regarding "there is perfuming," etc.: First, it analyzes the cause of practice. That is, it explains that there is the internal perfuming causal power of original awakening, and the wholesome manifestation of hearing-perfuming serves as the external condition power, enabling one to rely on one's prior capacity to cultivate wholesome roots. Regarding "faith in karma and its fruition," etc.: Next, it shows what is practiced. Relying on the preceding cause and conditions, one is able to have faith in the karmic retribution and give rise to the three kinds of wholesome roots, such as the ten wholesome actions: 1. Wholesome roots conducive to merit: Past wholesome roots can induce this body, complete with all sense faculties, making it a receptive vessel for the Dharma. Having faith in karma and its retribution, one can give rise to the ten wholesome actions, which is precisely the cultivation of wholesome roots conducive to merit. Thus, the Benye jing says: "That person furthermore practices the ten minds, which means the ten wholesome dharmas, or practices the five precepts and the six pāramitās. If for one or two kalpas they cultivate the practice of the ten wholesome actions, they receive the retribution of the six desire heavens; because of the three grades of practicing the ten wholesome actions, they become iron-wheel-turning kings, millet-scattering kings, and the like." 2. Wholesome roots conducive to liberation: Sown as a supramundane seed in the field of the body, they are capable of inducing and culminating in the fruition of liberation. 3. Wholesome roots conducive to penetration: Through the power of the noble path, one penetrates tathatā. "Conducive to" (fen) means the cause; that is, it is the cause of penetrating tathatā. What is stated here as "loathing the suffering of birth and death and seeking the meaning of unsurpassable bodhi" refers precisely to the wholesome roots conducive to liberation from suffering and conducive to penetration. However, bodhi generally comprises five kinds: 1. Bodhi of resolving the mind, located in the stage of the ten faiths; 2. Bodhi of subduing the mind, located in the stages of the three types of worthies; 3. Bodhi of clarifying the mind, located in the stage of the first bhūmi; 4. Bodhi of emerging and arriving, at the seventh bhūmi and above; 5. Unsurpassable bodhi, which is the Buddha stage. Here, one seeks the Buddha stage, hence it is called "unsurpassable." Regarding "being able to encounter," etc.: Afterwards, it clarifies the conditions for practice; that is, relying on these conditions, one cultivates the ten faiths. The ten faiths are: faith, vigor, mindfulness, concentration, wisdom, precepts, dedication, protection, giving, and aspiration. Thus, the Benye jing says: "That person briefly practices ten kinds of minds, which means the mind of faith," etc. The meaning of the ten faithful minds has already been clarified in the title section, so it is not redundantly recorded here.