起信論疏筆削記 13.3

13.3

略顯。疏　相生滅者，分別染淨，念慮三世，人我見愛、貪瞋熾然，覽而可別，故云相也。無心法者，法之一字通於數境，謂心所使法、心所緣法也，如前可知。流注生滅者，似平流之水，望如恬靜，故《解深密經》云：阿陀那識甚微細，一切種子如暴流。《雜心論》云：相似相續，不知無常。然此論中與心相應等言，取義不便，為有與之一字，蓋翻譯之家不細磨琢也。後譯秖言：一者麁，謂相應心；二者細，謂不相應心也。斯言甚便。

[On the section] "Briefly Revealing [the Marks]."

Commentary: Regarding "the production and cessation of marks," discriminating between defiled and pure, reflecting upon the three times, holding views of a personal self and attachment, and blazes of greed and anger are discernible upon inspection, and hence they are called "marks." "Dharmas non-concomitant with the mind": the single word "dharmas" extends to mental associates and cognitive objects—that is, dharmas employed by the mind (caittas) and dharmas cognized by the mind, as can be known from the preceding. Regarding "the production and cessation of the continuous flow," it resembles smoothly flowing water, appearing calm and placid from a distance. Hence the Saṃdhinirmocana-sūtra states: "The ādānavijñāna is extremely subtle; all seeds are like a torrent." The Miśrakābhidharmahṛdaya states: "Continuing in similarity, one does not recognize impermanence." However, in this treatise, phrased as "concomitant with the mind" and so forth, taking the meaning is awkward because of the single word "with" (yu); this was because the translators did not polish it carefully. The later translation simply says: "First is the coarse, meaning the concomitant mind; second is the subtle, meaning the non-concomitant mind." These words are far more convenient.