起信論疏筆削記 11.46

11.46

疏二：初、解牒文。牒前以標者，謂牒前立義分中之所宗，標為此下論文之所釋。梨耶下一重，是能生三細之因緣。心體者，即真如，於中唯取隨緣一義，以不守自性故。根本下，以是親迷真覺，故不取枝末。又此唯當成事之義，不取體空。又無明下一重，能生六麁之因緣。緣此兩重因緣，正如《楞伽》所說不思議熏變，及取種種塵，無始妄想熏等。廣如下說。又此兩重但有三法，謂真如唯因，境界局緣，無明則望真為緣、望境為因。結文可知。

The Commentary has two parts: First, explaining the reiteration of the text. Reiteration of the preceding to indicate the subsequent means that it reiterates what was central in the preceding section on establishing the meaning, and marks it as what is to be explained in the treatise text below. The layer below the ālaya[-vijñāna] is the cause and condition capable of generating the three subtle marks. The essence of the mind is tathatā; within this, only the single meaning of following conditions is taken, because it does not maintain its own nature. Regarding "fundamental...", because it directly obscures true enlightenment, the secondary branches are not taken. Furthermore, this pertains solely to the meaning of accomplishing actual phenomena, not taking the emptiness of essence. Moreover, the layer below avidyā is the cause and condition capable of generating the six coarse marks. The conditioning of these two layers of causes and conditions is precisely what the Laṅkāvatāra-sūtra explains as the inconceivable perfuming and transforming, grasping various dusts, perfuming by beginningless delusive conceptual thought, and so forth. It is elaborated in detail below. Furthermore, these two layers contain only three dharmas: tathatā is solely the cause, the objective realm is restricted to being the condition, and avidyā is the condition with respect to the true, while being the cause with respect to the realm. The concluding text can be understood.