起信論疏筆削記 10.29

10.29

問：喻中云風相水相，法中云俱無形相，法喻豈齊耶？答：喻中就所起共相說，故皆云相；法中就能起自相說，故云俱無。雖無自相之相，而有共相之相，法喻正齊也。然喻中約已起，故云相；法中約未起，故云俱無。又喻中約合法，故云相；法中約開說，故云俱無也。然今法喻正意，只明無明之相與覺性不相捨離義，不顯無形相義，故前喻中不喻此也。合中雖有無形相言，正意亦要顯不相離。有智請詳，非為僣越。

Question: In the simile it speaks of the mark of wind and the mark of water, but in the dharma it speaks of both being without physical form; how could the dharma and simile match? Answer: In the simile it is explained in terms of the common mark that is produced, so both are called "marks"; in the dharma it is explained in terms of the individual mark that can produce, so it says "both are without [marks]." Although there is no mark of the individual mark, there is the mark of the common mark, so the dharma and the simile match precisely. Moreover, in the simile it is discussed in terms of what has already arisen, hence it is called "mark"; in the dharma it is discussed in terms of what has not yet arisen, hence it is called "both are without." Furthermore, in the simile it is discussed in terms of the unified dharma, hence it is called "mark"; in the dharma it is discussed in terms of the differentiated explanation, hence it is called "both are without." However, the primary intent of the present dharma and simile is only to clarify the meaning that the mark of ignorance and the nature of enlightenment do not abandon and separate from each other, not to reveal the meaning of being without physical form; therefore, the earlier simile did not illustrate this. Although in the synthesis there are the words "without physical form," the primary intent is also to reveal non-separation. May those of wisdom examine this carefully, and not regard it as overstepping.