起信論疏 2.4

2.4

顯示正義之內大分有二：第一正釋所立法義，竟在於前。「復次」以下，第二開示從筌入旨之門。於中有三：總標、別釋、第三總結。總標中「推求五陰色之與心」者，色陰名色，餘四名心也。別釋之中，先釋色觀，摧折諸色乃至極微，永不可得；離心之外無可念相，故言「六塵畢竟無念」。非直心外無別色塵，於心求色亦不可得，故言「心無形相，十方求之終不可得」也。「如人」以下，次觀心法，先喻、後合。合中言「心實不動」者，推求動念已滅未生，中無所住，無所住故即無有起，故知心性實不動也。「若能」以下，第三總結。「即得隨順」者，是方便觀；「入真如門」者，是正觀也。「對治邪執」，文亦有四：一者總標舉數、二者依數列名、三者依名辨相、四者總顯究竟離執。列名中言「人我見」者，計有總相宰主之者，名人我執；「法我見」者，計一切法各有體性，故名法執。法執即是二乘所起；此中人執，唯取佛法之內初學大乘人之所起也。第三辨相中，先明人我見，於中有二：總標、別釋。別釋之中，別顯五種，各有三句：初出起見之由、次明執相、後顯對治。初執中言「即謂虛空是如來性」者，計如來性同虛空相也。第二中言「乃至涅槃真如之法亦畢竟空」者，如《大品經》云「乃至涅槃如幻如夢，若當有法勝涅槃者，我說亦復如幻如夢故。」第三中言「因生滅染義示現」者，如上文言「以依業識生滅相示」，乃至廣說故。第四中言「不離、不斷」等者，如《不增不減疏》中廣說也。第五中言「若說三界外更有眾生始起」者，即是外道經說者，如《仁王經》之所說故。上來五執，皆依法身如來藏等總相之主而起執故，通名人執也。「法我見」中，亦有三句：初明起見之由；「見有」以下，次顯執相；「云何」以下，顯其對治，文相可知。「復次」以下，第四究竟離執之義，於中有二：先明諸法離言道理，後顯假說言教之意，文相可見。

Within 'Revealing the Correct Meaning', there are broadly two parts: first, the direct explanation of the meaning of the Dharma that was posited has been completed above. From 'furthermore' onward is the second: revealing the gate of entering the import through the fish trap. Herein there are three: a general presentation, specific explanations, and third, a general conclusion. In the general presentation, 'investigating the matter (rūpa) and mind of the five aggregates' means that the aggregate of matter is called rūpa, and the remaining four are called mind. Within the specific explanations, it first explains the contemplation of matter: breaking down all forms down to the atomic level (paramāṇu), they can never be found; outside of mind there is no mark that can be thought, and therefore it is said: 'the six sense objects are ultimately free from thought.' Not only is there no distinct material dust outside the mind, but seeking form in the mind also cannot be achieved; hence it is said: 'the mind has no physical shape, and seeking it in the ten directions can never find it.' From 'like a person' onward, it next contemplates the dharma of mind, first with an analogy, then with its application. In the application, saying 'the mind is truly unmoved' means that upon investigating the moving thought, [one finds that] having already ceased it has not yet arisen, and in between there is no abode; because there is no abode, there is no arising; thus one knows that the nature of mind is truly unmoved. From 'if one can' onward is, thirdly, the general conclusion. 'Then one can conform' refers to the upāya contemplation; 'entering the gate of tathatā' refers to the correct contemplation. 'Remedying evil attachments' also has four texts: first, a general presentation adducing the number; second, listing the names according to the number; third, determining the characteristics according to the names; fourth, generally revealing the ultimate freedom from attachments. In listing the names, saying 'view of personal self' means that reckoning a master over the general characteristics is called the attachment to a personal self; 'view of phenomenal self' means reckoning that all dharmas each have an intrinsic nature, which is called the attachment to dharmas. The attachment to dharmas is that which is arisen by [followers of] the two vehicles; here, the attachment to a person refers solely to that arisen by beginners in the Mahāyāna within the Buddha's teaching. In the third, determining the characteristics, it first clarifies the view of personal self. Herein there are two: a general presentation and specific explanations. Within the specific explanations, it specifically reveals five kinds, each having three clauses: first, stating the reason for giving rise to the view; next, clarifying the marks of attachment; later, revealing the remedy. In the first attachment, saying 'namely, considering space to be the nature of the Tathāgata' means reckoning the nature of the Tathāgata to be identical to the marks of space. In the second, saying 'up to the dharmas of nirvāṇa and tathatā are also ultimately empty' is as the Dapin jing says: 'Even nirvāṇa is like an illusion, like a dream; if there were any dharma superior to nirvāṇa, I would say it too is like an illusion, like a dream.' In the third, saying 'manifested because of the defiled meaning of arising and ceasing' is as the text above says: 'indicated by the aspect of arising and ceasing in dependence on the karmic consciousness,' and so forth at length. In the fourth, saying 'not separated, not severed' and so forth is as fully explained in the Commentary on the Buzeng bujian jing. In the fifth, saying 'if one says that outside the three realms there are further sentient beings who initially arise' refers to what is taught in non-Buddhist scriptures, as taught in the Renwang jing. The above five attachments all arise by taking the master of general characteristics—such as the dharmakāya and tathāgatagarbha—as their basis, and are therefore collectively called the attachment to a person. In the 'view of phenomenal self', there are also three clauses: first, clarifying the reason for giving rise to the view; from 'seeing that there is' onward, next reveals the marks of attachment; from 'how' onward reveals its remedy; the structure of the text is clear. From 'furthermore' onward is the fourth, the meaning of ultimate freedom from attachment. Herein there are two: first, clarifying the principle of all dharmas being beyond words; later, revealing the intention behind provisional verbal teachings; the structure of the text is evident.