起信論疏筆削記 14.38

14.38

初體中，論　一切者，通凡及聖。凡夫謂六凡界，即一切異生。聲聞下，即四聖界。此顯平等真如，從凡至聖，若大若小、若因若果，一體無異。凡迷未曾減，聖悟未曾增，小大因果例然。又染起不增、障盡不減。又用隱不減、德顯不增也。然此體大偏通情器，故經云：一切因果世界微塵，因心成體。今且偏就有情而言也。疏　優，勝也，謂諸佛最勝，凡夫最劣，中間相望，通於勝劣。真體等者，謂性德正因，其猶太虛，雖茅室、紺殿有殊，其中虛空豈有別異？故《心經》云：是諸法空相，不生不滅，不垢不淨，不增不減。凡位等者，明此法體，非謂於前凡位中從無而有，亦非於後佛位中從有而無也。然至而論之，其實凡位與真如俱無前際，非謂凡夫即有前際，真性無前際，佛位亦然，故下文云：以如來藏無前際故，無明之相亦無有始。又云：以如來藏無後際故，諸佛所證涅槃與之相應，則無後際。然今論意未必約位而言，但云窮於過去，非有前際而生起也；鞠於未來，亦非有後際而滅盡也。際，時也。然觀論文，大似不無前後際，但是真體不於前後際中生滅也。遂令疏文有茲釋爾，有智詳之，可以意會。論　常恒者，蓋一義也。疏中別配，亦且一往。

In the first [part], on essence, the treatise states: "All" pervades both ordinary beings and sages. "Ordinary beings" refers to the six ordinary realms, namely all ordinary worldly beings. From "śrāvakas" downward refers to the four sage realms. This reveals that the equal tathatā, from ordinary beings to sages, whether great or small, whether cause or fruit, is of one essence without difference. It has never decreased in the delusion of ordinary beings, nor has it ever increased in the awakening of sages; the same holds for small and great, cause and fruit. Moreover, when defilement arises it does not increase, and when obstructions are exhausted it does not decrease. Furthermore, when function is concealed it does not decrease, and when virtue is manifested it does not increase. Now, this greatness of essence pervades both sentient and insentient, and therefore the sūtra states: "All worlds of cause and fruit down to fine dust motes take essence through the mind." Here it is spoken of provisionally with exclusive reference to sentient beings. The commentary states: "You means superior, indicating that the Buddhas are the most superior and ordinary beings the most inferior, with the intermediate stages mutually viewed pervading both superior and inferior." "The real essence," and so forth, means that the inherently virtuous direct cause is like great space: although thatched huts and lapis lazuli halls differ, how could the space within them be distinct? Therefore the Heart Sūtra states: "All dharmas have the mark of emptiness: they neither arise nor cease, are neither defiled nor pure, neither increase nor decrease." "The stage of ordinary beings," and so forth, clarifies that this dharma-essence is not to be understood as proceeding from non-existence to existence in the former stage of ordinary beings, nor as proceeding from existence to non-existence in the later stage of buddhahood. However, speaking comprehensively, in truth both the stage of ordinary beings and tathatā have no prior limit; it is not that ordinary beings have a prior limit while the real nature has no prior limit, and the same holds for the stage of buddhahood. Therefore the text below states: "Because the tathāgatagarbha has no prior limit, the mark of ignorance also has no beginning." And it also says: "Because the tathāgatagarbha has no posterior limit, the nirvāṇa realized by the Buddhas accords with it, and thus has no posterior limit." Yet the intent of the treatise here does not necessarily speak in terms of stages; it merely says that exhausting the past, it did not arise from having a prior limit; exhausting the future, it will also not be extinguished from having a posterior limit. "Limit" means time. Yet looking at the treatise's text, it strongly appears not to deny prior and posterior limits, but merely that the real essence does not arise or cease within prior and posterior limits. Consequently, the commentary has this explanation; those with wisdom examining it can understand its intent. The treatise states: "Constant and eternal": this is essentially one meaning. The separate assignment in the commentary is also merely provisional.