起信論疏筆削記 13.62

13.62

論　依此下，顯功能。疏　心境者，由心之所發，由境之所牽，雖分二法，體唯本覺，無二別也，亦名體相。有力者，妄心劣故，本覺勢強，熏力猛盛也。昔以隨流，則妄有力而真劣；今既反流，則真熏功盛而妄心勢衰也。論　自信己身等者，約人所說，故言己身，以己真如熏自妄心，有勢力故，遂能反照。信己身中真如與佛無異，但由妄惑所覆，故不顯現。今發直等三心，修施等五行，對治妄惑，令體顯現。

Treatise: "Relying upon this," etc., reveals the function. Commentary: "Mind and objective realm": arising from the mind and drawn forth by the objective realm, although divided into two dharmas, their essence is solely original enlightenment without duality, and is also called essence and marks. "Potent": because the false mind is weak, the force of original enlightenment is strong, and its perfuming power is intense. Formerly, following the flow, the false was potent and the real was weak; now, having reversed the flow, the efficacy of real perfuming is abundant and the momentum of the false mind wanes. Treatise: "Having confidence that one's own body," etc.: spoken in terms of persons, it therefore says "one's own body," because one's own tathatā perfumes one's own false mind with such power that it is capable of introspective illumination. One has faith that the tathatā within one's own body is no different from the Buddha, and is only covered by false delusions and thus unmanifest. Now, one generates the three minds—including the upright mind—and cultivates the five practices—including generosity—counteracting false delusions and causing the essence to become manifest.