起信論疏筆削記 12.69

12.69

智礙。疏　所迷法性者，此是即真之俗，故常靜無起。無起即真，故云法性。故前文云：一切法離言說相，乃至無有變異，不可破壞，唯是一心等。不了等者，正釋違義。法性寂靜而無明起動，動靜相反，故成違義。正釋等者，本疏云：以內迷真理，識外見塵，故於如量之境不能隨順種種知也。如人動目，天地傾搖，故不能得如實知也。然前則約麁細而難問，今則約相違而通釋也，故下文云：無明頓盡，名一切種智。如下論釋。

[Regarding] the hindrance to wisdom: the commentary's "the dharmatā that is obscured": this is the conventional that is identical with the real, hence it is eternally tranquil without arising. Non-arising is precisely the real, hence it is called dharmatā. Thus the previous text says: "all dharmas are apart from the marks of verbal explanation... up to having no change or variation and being indestructible, being only the One Mind," and so on. [Regarding] "Failing to comprehend", and so on: it directly explains the meaning of opposition. Dharmatā is tranquil and calm, whereas avidyā stirs and moves; movement and tranquility are opposed, and thus establish the meaning of opposition. [Regarding] "Directly explaining", and so on: the original commentary says: "Because internally one is deluded about the real principle and consciously sees external dust, one cannot follow and know the variety of spheres according to their quantitative measure. It is like a person whose eyes move: heaven and earth seem to tilt and shake, so he cannot attain knowledge in accordance with reality." Previously, the objection was raised in terms of coarse and subtle; now, the resolution is explained in terms of mutual opposition. Therefore the text below says: "When avidyā is exhausted all at once, it is named the wisdom of all modes," as explained in the treatise below.