起信論疏筆削記 13.42

13.42

妄心熏中，論　能受者，合是能令阿羅漢等受生死苦，論文語倒。阿羅漢，此云無賊，賊即我執煩惱，此惑無故。辟支佛，此云緣覺，覺緣離而即真故。疏　迷於無相者，以此業識反資無明，增其不了，於無相理妄生有相，遂成轉現，兼彼能熏，共成梨耶。離事識等者，然有全分不同，若地前菩薩及二乘人，但離事識中我執麁分，初地方離細中一分。二地至七地，則全離事識麁細二分。若分段苦，但約麁除，即得遠離，以無惑業即不受生，故無生老等八苦。變易行苦者，三細生滅，念念遷流，故上論云：動則有苦，果不離因。然此下，出三乘人受變易所以。然此梨耶細苦，九類同有，今獨說三乘人偏受者，以約離麁苦故細苦方現處說。是則一切凡夫二苦皆有，三乘賢聖有細無麁。凡夫雖有細苦，以彼麁苦所蓋，都未覺知，由此不說。聖人已離麁苦，方乃覺知。今就覺知義邊，故說三乘所有。如人重病，不知餘物所侵，病愈之時方覺微痛。然迴心菩薩，十信已來即受變易。若直往菩薩，約終教說，在地前時即受變易。始教即初地已去方受變易，智增初地，悲增八地，悲智平等，四五六地。若二乘未迴心者，滅苦依後，法爾便受變易身也。

In the perfuming by the deluded mind, regarding the treatise's "can receive": this properly means "can cause arhats and others to receive the suffering of birth and death"; the phrasing of the treatise is inverted. Arhat: translated here as "without thieves"; "thieves" are the afflictions of self-grasping, and this delusion is absent. Pratyekabuddha: translated here as "solitary enlightened one" (pratyekabuddha); because they awaken to conditions being detached and immediately [attain] the real. Regarding the commentary's "deluded about marklessness": because this karmic consciousness inversely aids avidyā, increasing its lack of understanding, it falsely generates possessing marks with respect to the markless principle, consequently becoming the transforming and manifesting [consciousnesses], which, together with that which perfumes, jointly constitute the ālayavijñāna. Regarding "detaching from the consciousness of phenomena and so forth": there are differences between complete and partial detachment. If it is bodhisattvas prior to the stages and practitioners of the two vehicles, they only detach from the coarse portion of self-grasping within the consciousness of phenomena; only on the first stage do they detach from one subtle portion. From the second stage to the seventh stage, they completely detach from both the coarse and subtle portions of the consciousness of phenomena. Regarding the suffering of samsaric death in portions: merely by removing the coarse, one can be far detached from it; because when there is no karma of delusion, one does not receive birth, and thus there are no eight sufferings such as birth and old age. Regarding the suffering of conditioning of inconceivable transformation [death]: the three subtle [marks] arise and cease, continually shifting from thought to thought; hence the treatise above says: "When there is motion, there is suffering; the fruit is not separate from the cause." Regarding "However, this..." below: it reveals the reason why practitioners of the three vehicles receive inconceivable transformation. However, this subtle suffering of the ālaya is shared by the nine kinds [of beings]; that it is now spoken of as being suffered exclusively by practitioners of the three vehicles is because it is stated with respect to the place where, having detached from coarse suffering, subtle suffering only then appears. Thus all ordinary beings possess both sufferings, while the worthy ones and sages of the three vehicles have the subtle without the coarse. Although ordinary beings have subtle suffering, being covered by coarse suffering, they are not aware of it at all; hence it is not spoken of. Sages have already detached from coarse suffering, and only then become aware of it. Now, taking the aspect of awareness, it is spoken of as belonging to the three vehicles. It is like a person with a severe illness who does not know that other things are afflicting him; only when the illness is cured does he perceive a slight pain. Furthermore, bodhisattvas who have had a change of heart receive inconceivable transformation from the ten faiths onward. If it is direct-path bodhisattvas, according to the final teaching, they receive inconceivable transformation already while prior to the stages. According to the initial teaching, they receive inconceivable transformation only from the first stage onward: those in whom wisdom is augmented, on the first stage; those in whom compassion is augmented, on the eighth stage; those in whom compassion and wisdom are equal, on the fourth, fifth, and sixth stages. If it is those of the two vehicles who have not yet had a change of heart, after extinguishing the basis of suffering, they naturally receive the inconceivable transformation body.