起信論疏筆削記 12.35

12.35

疏　此約下，二、揀定權實。初地下，約頓悟說，謂此菩薩在地前時，以二空觀雙伏二障分別，至見道位，種現俱斷。從此位去，若智增者，便伏煩惱現行，至佛方斷；若悲增者，故意令生，極至八地現行方伏，留隨眠惑以助願力，化利眾生。今此論中約生起時，一向竪說，及至斷時從麁至細，故在地前已除我執俱生分別，至登地時唯斷法執分別。二地已去，秖斷法執俱生，更無煩惱。不同彼教，橫說二障種子在第八中。良以權實教異，與此相望，校一僧祇。學者要知，須明彼教。然智解可以旁通，起行須依了義，冀諸學者審而詳之。言如餘論者，即《瑜伽》、《唯識》等廣明。

Commentary: "This is regarding..." below is second, distinguishing and determining the provisional and the real. "From the initial bhūmi..." below is stated in terms of sudden enlightenment: it means that when this bodhisattva is in the stages prior to the bhūmis, through the contemplation of the two emptinesses he double-subdues the conceptual differentiation of the two hindrances; arriving at the path of seeing, both their seeds and active manifestations are severed. Proceeding from this position onwards, if his wisdom is preponderant, he then subdues the active manifestations of afflictions, severing them only upon reaching Buddhahood; if his compassion is preponderant, he intentionally allows them to arise, and only upon arriving at the eighth bhūmi are the active manifestations subdued, retaining the slumbering afflictions to assist the power of his vows and thereby convert and benefit sentient beings. Now in this treatise, when speaking of arising, it is explained entirely vertically; and when arriving at the moment of severing, it proceeds from coarse to subtle. Therefore, in the stages prior to the bhūmis, the innate and conceptually differentiated self-attachments are already eliminated, and when ascending the bhūmis, only the conceptual differentiation of attachment to dharmas is severed. From the second bhūmi onwards, only the innate attachment to dharmas is severed, and there are no further afflictions. It is not like that teaching, which horizontally explains the seeds of the two hindrances as residing in the eighth [consciousness]. Truly, because the provisional and real teachings differ, compared with this [treatise], they differ by one asaṃkhyeya [kalpa]. Scholars must understand this and clarify that teaching. However, while intellectual understanding can be applied across traditions, the initiation of practice must rely on the definitive meaning; I hope that scholars will examine and scrutinize this carefully. As for the words "as in other treatises," this refers to the extensive explanations in the *Yogācārabhūmi*, *Vijñaptimātratāsiddhi*, and so forth.