起信論疏筆削記 10.13

10.13

二、徵列。疏　明本等者，自隨流而還源，自垢染而清淨，亦即自隱而顯也。覺處不覺，久被染塵，却復本真，故云還淨。明還等者，昔以相隱而用廢，今以相顯而用興，其猶出塵之鏡，形對而像生也。此之下，總明二相得稱隨染所以也。然智淨相，離自業識等染緣故不成，以無能顯故，故下云：若離不覺之心，則無真覺自相可說等。若不思議業相，離彼眾生等染緣故亦不成，以無能感故，故下云：諸佛如來唯是法身智相之身，第一義諦，無有世諦境界離於施作，但隨眾生見聞得益，故說為用。由是此二俱名隨染。

Second, querying and listing. Commentary: 'Explaining original…': from following the flow to returning to the source, from defilement to purity, is also from being hidden to being revealed. Where there is enlightenment there is non-enlightenment, long covered by the dust of defilement; now returning to original truth, it is called 'returning to purity'. 'Explaining returning…': formerly, because the marks were hidden, the function was defunct; now, because the marks are revealed, the function flourishes. It is like a mirror emerging from dust: when forms face it, images are produced. 'This…' generally clarifies the reason why the two marks can be called 'conforming to defilement'. The mark of pure wisdom cannot be established apart from defiled conditions such as its own karma-consciousness, because there would be nothing that could reveal it; hence it is said below: 'If apart from the unenlightened mind, there would be no self-mark of true enlightenment that could be spoken of…' The mark of inconceivable karma also cannot be established apart from defiled conditions such as sentient beings, because there would be nothing that could stimulate a response; hence it is said below: 'The Buddha-Tathāgatas are solely the body of the dharmakāya and the mark of wisdom, the ultimate truth; there are no objects of worldly truth apart from purposeful actions, but they are spoken of as function solely in accordance with sentient beings' seeing, hearing, and obtaining benefit.' For this reason, these two are both named 'conforming to defilement'.