起信論疏筆削記 11.43

11.43

二、合。疏　別明等者，以無漏淨法體是覺性，覺性無差，但隨無明故現差別。以彼下，明無明本性自是差別，若不差別，則不能迷平等理也。下文，即真如體相熏習中文。諸無漏法，即通指本始二覺修性功德也。直論性者，剋就真體說也，是前門中所示真如體故。但隨下，約對染差別說淨差別，即後門中所示本覺相也。比如一月，影現萬水，月本無差，隨水影別。下文，即相大文也。

Second, the application. The Commentary states: Regarding "Clarifying separately...", because the essence of anāsrava pure dharmas is the nature of enlightenment, and the nature of enlightenment is without differentiation, it is only in accordance with avidyā that differentiation is manifested. Regarding "Because that...", it clarifies that the fundamental nature of avidyā is inherently differentiated; if it were not differentiated, it could not obscure the principle of equality. The lower text refers to the text on the perfuming of the essence and attributes of tathatā. "All anāsrava dharmas" refers generally to the virtues of cultivation and nature of both original and actualized enlightenment. Regarding "Speaking directly of the nature", it refers precisely to the true essence, because it is the essence of tathatā revealed in the previous gate. Regarding "Only according to...", it explains pure differentiation in contrast to defiled differentiation; that is, the marks of original enlightenment revealed in the subsequent gate. For example, the single moon reflects its image across ten thousand waters: the moon is fundamentally without differentiation, but its images differ according to the waters. The lower text refers to the text on the greatness of attributes.