起信論疏筆削記 10.46

10.46

二、別釋二因，二：初、現法因，二：初、正辨。疏　心外等者，下論云：三界虛偽，唯心所現，離心則無六塵境界。明心等者，待無明熏，方變諸法。若自出者，無明斷後，應出法無窮，則修斷何益？故知不待無明，法則不出。離心等者，雖云待熏方出，非謂別有法自外而入為能熏耳。以是即心不覺為能熏，故能熏既非心外，所現安得離真？故非外人。又此諸法全心而成，非謂諸法從心內出而現於外也，此即非如人從室內出，名為現也。又非別有諸法自外而來入此心中，而現其影。此即非如形對於鏡而現其像也，以心無內外故。此二句揀濫，後二句正顯，如疏所明。良以不失不壞，常住一心，故名為現。雖復等者，心境歷然，染淨宛爾故。諸法緣集下，法喻可見。斯則性起為相，故不失；相同於性，故不壞。

Second, individually explaining the two causes has two [parts]: first, the cause of manifesting dharmas; second [the cause of perfuming]. The first has two: first, directly distinguishing [it]. The Commentary says: "Outside the mind..." and so forth. Later in the treatise it says: "The triple realm is unreal and false, manifested solely by mind; apart from mind, there are no sense-sphere objects of the six sense-dusts." "Clarifying that the mind..." and so forth means that it awaits the perfuming of ignorance, and only then does it transform into all dharmas. If they emerged from themselves, then after ignorance is severed, dharmas would endlessly continue to emerge, so what benefit would there be in cultivation and severance? Thus we know that without awaiting ignorance, dharmas do not emerge. "Apart from the mind..." and so forth means that although it says they emerge only upon awaiting perfuming, this does not mean that there is a separate dharma that enters from the outside to serve as that which perfumes. Because this non-enlightenment that is identical with mind is that which perfumes, since that which perfumes is not outside the mind, how could what is manifested be apart from the real? Therefore it does not enter from outside. Furthermore, these dharmas are formed entirely of the mind; it does not mean that dharmas emerge from within the mind and manifest on the outside—this is not like a person coming out from inside a room being called "manifesting." Nor is it that there are separate dharmas that come from the outside and enter into this mind to manifest their reflections—this is not like a physical form facing a mirror and manifesting its image, because the mind has neither inside nor outside. These two sentences eliminate confusions, and the subsequent two sentences directly reveal [the truth], as clarified in the Commentary. Truly, because it is unlost and uncorrupted, permanently abiding in the One Mind, it is named "manifesting." "Although..." and so forth means that mind and objects are distinct, and defilement and purity are clearly apparent. "All dharmas are a collection of conditions..." and below: the dharma and the simile can be seen. Thus, nature arising [as marks] constitutes the marks, hence they are not lost; the marks are identical with the nature, hence they are not corrupted.