起信論疏筆削記 10.14

10.14

初、因。疏　真如等者，謂在內為理法、在外為教法，雖內外不同，皆名為法，由是論中通言法也。此在等者，但由熏習力故，緣教修行，從初信位，終至第十迴向也。資糧者，謂十信、三賢具修福智，為成佛之資糧故，亦名順解脫分。善加行者，即暖、頂、忍、世第一四種加行，此在三賢位後、十地位前，加功用行以求見道故，亦名順決擇分善。此四加行依四尋伺、四如實觀，觀名、義名、義自性，名義差別，假有實無。如暖、頂二位同修四尋伺觀，忍、世第一同修四如實觀。暖位修明得定，發下尋伺，觀無所取。頂位修明增定，發上尋伺，重觀無所取。忍位修印順定，印前順後，發下如實智，此有三品：下品印無所取、中品順無能取、上品印無能取。言如實智者，如實遍知名等四法離識非有，所取若無，能取亦無也。世第一位依無間定，發上如實智，雙印二空。又離所取，能除遍計；離能取，除依他起。雙印二空，得圓成實，猶帶空相，非真唯識，故彼頌云：現前立少物，謂是唯識性，以有所得故，非實住唯識也。登地已上者，初地見道，二地已上即是修道，以此二位證真起行，還契於真也，非同地前緣教而修，故云如實。以地前是教道，此名證道故。金剛等者，於此定位二種道中方便道也，義見前文。

First, the cause. Commentary: Regarding 'tathatā' and so forth: this means that internally it is the Dharma as principle, and externally it is the Dharma as teaching. Although internal and external are different, both are named 'Dharma'; therefore, the treatise speaks generally of 'Dharma'. Regarding 'this in...' and so forth: solely due to the power of vāsanā, one practices in reliance on the teachings, from the stage of initial faith up to the tenth dedication. 'Provisions' means that across the ten faiths and three stages of worthiness, one fully cultivates merit and wisdom as provisions for attaining Buddhahood; thus they are also named 'aids to liberation' (mokṣabhāgīya). 'Wholesome expedients' are the four kinds of expedients: heat, summit, patience, and supreme worldly phenomena. These are situated after the three stages of worthiness and before the ten stages of bodhisattvas, where one intensifies effort and practice to seek the path of seeing; thus they are also named 'wholesome roots conducive to definitive discernment' (nirvedhabhāgīya). These four expedients rely on the four investigations and four knowledge-as-it-is contemplations, contemplating names, referents, the intrinsic nature of names and referents, and the differences between names and referents as conventionally existent but substantially nonexistent. For example, the two stages of heat and summit both cultivate the contemplation of the four investigations; patience and supreme worldly phenomena both cultivate the four knowledge-as-it-is contemplations. At the stage of heat, one cultivates the concentration of obtaining light, giving rise to lower-grade investigation, and contemplates the nonexistence of grasped objects. At the stage of summit, one cultivates the concentration of increasing light, giving rise to higher-grade investigation, and re-contemplates the nonexistence of grasped objects. At the stage of patience, one cultivates the concentration of sealing and conforming; sealing what preceded and conforming to what follows, one gives rise to lower-grade knowledge-as-it-is. This has three grades: the lower grade seals the nonexistence of grasped objects; the middle grade conforms to the nonexistence of grasping subjects; the higher grade seals the nonexistence of grasping subjects. 'Knowledge-as-it-is' means knowing completely and as it is that the four dharmas, such as names, do not exist apart from consciousness; if the grasped object does not exist, the grasping subject also does not exist. At the stage of supreme worldly phenomena, relying on uninterrupted concentration, one gives rise to higher-grade knowledge-as-it-is, doubly sealing the two kinds of emptiness. Furthermore, being free from the grasped object removes parikalpita; being free from the grasping subject removes paratantra. Doubly sealing the two kinds of emptiness, one attains pariniṣpanna, yet still carries the mark of emptiness and is not true vijñaptimātra. Hence that verse says: 'Positing a slight entity before oneself, / Claiming it to be the nature of vijñaptimātra, / Because there is something grasped, / One does not truly abide in vijñaptimātra.' Regarding 'ascending to the bhūmis and above': the first bhūmi is the path of seeing, and the second bhūmi and above are the path of cultivation. Because in these two stages one realizes the true and initiates practice, again tallying with the true, it is not like practicing prior to the bhūmis in reliance on the teachings; hence it is said to be 'as it is'. This is because prior to the bhūmis is the path of teaching, whereas this is named the path of realization. Regarding 'vajra...' and so forth: within the two paths in this definitive stage, this is the path of expedient means; its meaning was seen in the previous text.