起信論疏筆削記 10.17

10.17

然此下，始本同也。以始覺是本之用，由有染故，本覺用起以為對治。今染緣既息，用還歸體，故轉其名為圓淨智也。斷德者，除淳淨智外，餘文悉是斷德。識與心相是所斷法，法身是彼斷所顯故。後之一相即是恩德，即三德備矣。若依此說，前之應身正當屬報，文理甚順。

Regarding 'however, this...' below: actualized and original [enlightenment] are identical. Because actualized enlightenment is the function of original [enlightenment], due to the presence of defilement, the function of original enlightenment arises to serve as an antidote. Now, since the conditions of defilement have ceased, the function returns to the essence; hence its name is changed to the perfectly pure cognition. Regarding the 'virtue of abandonment': apart from the pure cognition, all the remaining text refers to the virtue of abandonment. Consciousness and the marks of mind are the dharmas to be abandoned, and the dharmakāya is revealed by that abandonment. The final mark is the virtue of grace; thus the three virtues are complete. If explained according to this, the preceding response body properly belongs to the sambhogakāya, and the textual logic is very harmonious.