起信論疏筆削記 12.45

12.45

五中治，疏　善知下，於他心得自在。十種稠林者，《華嚴》云：此菩薩以如實智慧知眾生，一心稠林、二煩惱、三業、四根、五解、六性、七樂願、八隨眠、九受生習氣相續、十三聚差別。一一皆云稠林者，此等諸法稠密如林，故以喻之。《淨名》云：善知眾生往來所趣，及心所行。此歎九地菩薩。《本業經》云：一切功德行皆成就，心習已滅，無明亦除也。又以下，明於自心得自在。四十無礙智者，準《華嚴》說，有十種四無礙智。四者，一法、二義、三詞、四樂說。十者，世親判為十相：一自相、二同相、三行相、四說相、五智相、六無我相、七業相、八因相、九果相、十住持相，一一具四故成四十。廣如彼說。有礙下，結所離之染也。起即不自在故，如前經中心習已滅也。

In the antidote of the fifth [section], Commentary: "Knowing well..." below refers to attaining mastery over the minds of others. As for the "ten thickets," the *Avataṃsaka* says: "This bodhisattva, with wisdom in accord with reality, knows sentient beings' thicket of the single mind, second, of afflictions, third, of karma, fourth, of faculties, fifth, of understanding, sixth, of nature, seventh, of aspirations and vows, eighth, of slumbering afflictions, ninth, of the continuity of habit energies of rebirth, and tenth, of the distinctions among the three categories [of beings]." That each is called a thicket is because these dharmas are dense like a forest, so they are likened to it. The *Vimalakīrtinirdeśa* says: "Knowing well the destinations of sentient beings' comings and goings, and the activities of their minds." This praises the bodhisattva of the ninth bhūmi. The *Benye jing* says: "All practices of merit are accomplished, the habits of mind have already been extinguished, and avidyā is also eliminated." "Furthermore, because..." below explains attaining mastery over one's own mind. As for the "forty unobstructed knowledges," according to the *Avataṃsaka*, there are ten kinds of the four unobstructed knowledges. The four are: first, of dharmas; second, of meaning; third, of phrasing; fourth, of eloquence. The ten are classified by Vasubandhu into ten marks: first, mark of specific characteristic; second, mark of common characteristic; third, mark of activity; fourth, mark of exposition; fifth, mark of knowledge; sixth, mark of non-self; seventh, mark of karma; eighth, mark of cause; ninth, mark of fruit; tenth, mark of upholding. Each possesses the four, thus making forty, as explained extensively there. "Possessing obstruction..." below concludes the defilement that is abandoned. That which arises is not masterful; thus, as in the aforementioned sūtra, the habits of mind have already been extinguished.