起信論疏筆削記 13.47

13.47

科功能者，由前內外熏力，遂成信解行證，以至極果也。文二：初、地前行。論　信己性等者，初一句知真，次二句達妄，謂知真本有，達妄本空。實教行人初心合爾，此則圓覺初章，信解真正也。下一句即依解修行也。疏　十信者，入道初心，先信根本，非同權門，但信三寶及戒故。下文云：一者信根本，所謂樂念真如法故。以信是萬行初首，故須言信。又以真如是萬行根本，故信己性也。三聖圓融觀云：信若不信法界，信即是邪。解者，十解位，即十住也。解業轉，故言知心妄動；解現相，故言無前境界。但是解了，未能斷除，然何啻十住方有，前位豈無此解耶？疏文配信，太近於前。問：信位菩薩如何得解業等相耶？答：以信己真如，寂然不動，無有一相，故知動心相境誠為妄也，性本無故。若不解此，焉稱實教初心人耶？

Regarding the heading "functions": due to the aforementioned internal and external powers of perfuming, faith, understanding, practice, and realization are consequently accomplished, culminating in the ultimate fruit. The text has two parts: first, practice prior to the stages. Regarding the treatise's "Believing in one's own nature..." and so forth: the first sentence is knowing the real; the next two sentences are penetrating the false; that is, knowing the real is inherently possessed, and penetrating the false as inherently empty. Practitioners of the actual teaching at their initial mind must be like this; this is the first chapter of the Yuanjue jing, authentic faith and understanding. The following sentence is cultivating practice in reliance on understanding. Regarding the commentary's "ten faiths": the initial mind of entering the path first has faith in the fundamental, not being the same as the provisional gates, which merely have faith in the Three Jewels and the precepts. The text below says: "First is having faith in the fundamental, which means rejoicing in and mindfully contemplating the dharma of tathatā." Because faith is the head of the myriad practices, one must speak of faith. Furthermore, because tathatā is the root of the myriad practices, one has faith in one's own nature. The Sansheng Yuanrong Guan says: "If faith does not have faith in the dharmadhātu, faith is heterodoxy." Understanding is the stage of the ten understandings, namely the ten abodes. Understanding karma and transformation, it therefore says "knowing the mind's false stirring"; understanding the mark of manifestation, it therefore says "there are no sense-objects in front." It is merely understanding, not yet able to sever and eliminate; but how could it only be present at the ten abodes—would the prior stages lack this understanding? The commentary matching it to faith is too close to the prior. Question: How can bodhisattvas of the stage of faith attain understanding of marks such as karma? Answer: Because they have faith that their own tathatā is tranquil and unmoving, lacking any single mark, they know that the stirring mind and the marked sense-objects are truly false, being inherently non-existent. If they did not understand this, how could they be called people of the initial mind of the actual teaching?