起信論疏筆削記 14.15

14.15

疏　自分者，創發其心，始修善行，此親賴前因緣之力，故云自分也。勝進者，若推其本，亦是前來內外熏力。今約末而論，並前自分又校一重，故云勝進。示義等者，謂示義令解，教行令行，獲大法利故生法喜。斯則自分當信位，勝進當解行，向即十迴向，道即地上行，涅槃即佛果也。然善友與行人相值誠難，且如世間有欲發心者，則不遇真善知識；有真善知識，則不見發心之人。感應道交，實為不易。如《涅槃》中針芥之喻，并《法華》中龜木之喻，此皆顯善友難值。今之行者儻偶斯緣，聞法解悟，豈不思夙植德本而無欣慶乎？而不求進乎？豈不思後世為先業所牽，得如今世遇勝友乎？誠宜勉之。

On the Commentary's "One's own lot": newly giving rise to this mind and beginning to cultivate good practices directly depends on the power of the preceding causes and conditions; hence it is called "one's own lot." "Superior advancement": if one traces its origin, it is also the preceding power of internal and external perfuming. Now, discussing it in terms of the branch, compared to the preceding "one's own lot" it is one degree higher; hence it is called "superior advancement." On "showing the meaning," and so forth: this means showing the meaning to cause understanding, and teaching the practice to cause cultivation; obtaining great Dharma benefit, one gives rise to Dharma joy. Thus "one's own lot" corresponds to the stage of faith; "superior advancement" corresponds to understanding and practice; "dedication" is the ten dedications; "path" is practice on the grounds (bhūmi); and "nirvāṇa" is the Buddha fruit. Yet for a spiritual friend and a practitioner to encounter one another is truly difficult: for instance, in the world there are those who wish to give rise to the mind, yet do not meet a true spiritual friend; and there are true spiritual friends, yet they do not find persons who give rise to the mind. The sympathetic resonance between stimulus and response is truly not easy. Like the simile of the needle and the mustard seed in the *Mahāparinirvāṇa-sūtra*, and the simile of the blind turtle and the piece of wood in the *Saddharmapuṇḍarīka-sūtra*, these all show that a spiritual friend is difficult to encounter. If present practitioners happen upon such conditions and hear the Dharma to gain awakening and understanding, how could they not reflect on their past planting of roots of virtue and rejoice? And how could they not seek to advance? How could they not consider being pulled by former karma in future lives, and wonder whether they will be able to encounter a superior friend as in this life? Truly they ought to exert themselves.