起信論疏筆削記 14.33

14.33

論　熏習真如等者，證真起行，還熏真如，何有無明而不除滅？如日輪發照，還照日輪，豈有昏闇在中而能違拒哉？疏　妄滅行成者，謂九相既滅，萬行成就。萬行成故，德備河沙；九相滅故，妙絕塵累。問：地上菩薩亦有智識等四意，如何得說相應而異地前耶？答：相續識是法執分別，初地已除故，得無分別智與理相契。智識雖在，但是俱生，不障見道。又出觀即有，入觀即無，況從一地已去分除，七地都盡，二麁之識既盡，妙平二智已成。內證外現，于何所礙？雖殘三細之識，以妙智為主，不乖相應。故論中但云得無分別心，更不言三細之識。由是不同地前事識現行而未相應也。疏中不言，文略故也。

The treatise states: "Perfuming tathatā," and so forth, means that when one realizes the real and gives rise to practices, which in turn perfume tathatā, what ignorance could fail to be eradicated? It is like the solar disc emitting radiance that shines back upon the solar disc itself; how could any darkness dwell within it to oppose or resist? The commentary states: "When delusion is extinguished, practice is accomplished," which means that once the nine marks are extinguished, the myriad practices are accomplished. Because the myriad practices are accomplished, virtues are complete as sands of the Ganges; because the nine marks are extinguished, one wonderfully transcends worldly defilements. Question: A bodhisattva on the bhūmis still possesses the four consciousnesses, such as the consciousness of cognition; how can they be said to be in accordance and different from those prior to the bhūmis? Answer: The continuing consciousness is the conceptual differentiation of attachment to dharmas; because it is eradicated already on the first bhūmi, one attains non-conceptual wisdom and tallies with the principle. Although the consciousness of cognition remains, it is merely innate and does not obstruct the path of seeing. Furthermore, it exists when emerging from contemplation and is absent when entering contemplation; how much more so since it is partially eliminated from the first bhūmi onward and completely exhausted on the seventh bhūmi. Once the consciousness of the two coarse [marks] is exhausted, the two wisdoms—the wonderful and the equal—are accomplished. Realizing internally and manifesting externally, what obstruction could there be? Although the consciousness of the three subtle marks remains, with wonderful wisdom as predominant it does not conflict with accordance. Therefore, the treatise merely says that one attains the non-conceptual mind and makes no further mention of the consciousness of the three subtle marks. Because of this, it is not like the active manifesting of the object-consciousness prior to the bhūmis where there is no accordance. That it is not mentioned in the commentary is due to textual brevity.