大乘起信論廣釋卷第三．四．五 5.8

5.8

論。如是信心至正因相應　釋曰。此即第二結成入位。信成就故。得發三心。至初住名入正定聚。菩提涅槃離惑等邪名正種姓。菩薩趣之必爾名定。正定眾多攝為一類名聚。至此位時不失大心。決定紹佛種名畢竟不退。當成正覺名曰如來習種。當紹名住。種中正因相應。釋當紹義。佛性內熏名為正因。修行契順故曰相應　或習種親紹即名正因成就。在已而曰相應。新論名為勝因相應。得佛正因名勝因故。由與得佛正因相應。畢竟不畏墮二乘地。是故得住如來種也。

Treatise: Such a faithful mind [...] corresponds with the right cause.
Commentary: This is the second part, concluding the entrance into the stage. Because faith is perfected, one can arouse the three minds, and upon reaching the first abode, it is called entering the group of right determination. Bodhi and nirvāṇa, being free from errors such as defilements, are called the right lineage. When bodhisattvas advance towards them, it is necessarily so, hence it is called "determination." Many rights and determinations gathered as one class are called a "group." Upon reaching this stage, one does not lose the great mind and is determined to inherit the Buddha lineage; this is called "ultimate non-retrogression." Destined to achieve right awakening, it is called the "Tathāgata's lineage of practice." Destined to inherit it, it is called "abiding." "In the lineage, corresponding with the right cause" explains the meaning of "destined to inherit." The internal perfuming of the Buddha-nature is called the "right cause." Cultivation being in accord with it is called "correspondence." Alternatively, the lineage of practice directly inheriting it is itself called the completion of the right cause, which, being present in oneself, is termed "correspondence." The new translation calls it "corresponding with the superior cause," because attaining the Buddha's right cause is called the superior cause. By corresponding with the superior cause of attaining buddhahood, one ultimately does not fear falling into the ground of the two vehicles; therefore, one is able to abide in the Tathāgata lineage.