起信論疏筆削記 1.48

1.48

加以下，二、迷教也。言加以者，以如來滅度之後，雖不親承金口，然有結集教文，可以尋言見象，尋象得意。眾生根性雖劣，多起異見，苟能聞於大法，自然改正。今又否能尋繹，廢置敷宣，圓理既而蔑聞，邪見於焉難革。聖人既滅，根行仍微，圓實之教抑又不行，故云加以。文中四句：前二句明大教頹綱，後二句明迷者難改。教非小道，運至無上，故曰大乘。終極圓實，揀異權淺，故名深旨。貝葉者，即多羅樹葉也，猶此方竹帛簡牘之類。載能詮文，可以披取，見所詮理，如說而行，反迷歸悟。今隱廢不行，故云沈也。

From "Furthermore..." onward is the second: delusion regarding the teaching. The word "furthermore" is used because, after the Tathāgata's parinirvāṇa, although they could not directly receive [instruction from] the golden mouth, there were nevertheless the compiled texts of the teachings, by which one could trace the words to see the images, and trace the images to grasp the meaning. Although sentient beings' faculties were inferior and they frequently gave rise to heterodox views, if they were able to hear the Great Dharma, they would naturally correct themselves. Now, however, they were incapable of tracing and unraveling [the meaning], abandoning and shelving its propagation; since the perfect principle was no longer heard, deviant views were thus difficult to reform. With the sage already entered into extinction, their faculties and practice remaining weak, and the teaching of the perfect and real furthermore unpracticed, it says "furthermore." In the text there are four lines: the first two lines explain the collapse of the guiding principles of the great teaching, and the last two lines explain that the deluded were hard to reform. The teaching is not a minor path, but conveys beings to the unexcelled; hence it is called the "Mahāyāna." It is the ultimate, perfect, and real, distinguished from the provisional and shallow; hence it is called the "profound purport." "Palm leaves" are the leaves of the tāla tree, akin to the bamboo strips and silk scrolls of this land. Carrying the text that serves as the expresser, they can be opened and examined to see the principle that is expressed, allowing one to practice according to what is taught and turn from delusion back to enlightenment. Now that they are hidden, set aside, and not practiced, it says "submerged."