起信論疏筆削記 15.18

15.18

疏　答轉識下，四、隨流反流相資答。依此等者，論云：以依能見故，境界妄現。此識等者，轉識是真心隨流所成，性相不離，故云和合，和合即梨耶識也。離真不立者，妄必依真，如波依水，故論云：一切心識之相皆是無明，無明之相不離覺性。又依覺故迷，若離覺性，則無不覺。離妄不顯者，以用不自起，必假於緣。此有二義：一約自體說，謂眾生本有真如是用之體，若無妄心為所熏緣，而此真用莫之能起，起之何為？以有妄心為所熏故，即顯真心有其功力，令其厭求，漸於自識而現用相也。二約佛體說，謂佛應化之用，若非眾生為緣，亦無由起，起亦無用。彼此推之，誠由妄也。若離於妄，實無用相。故真如門唯顯自體，及至果海亦泯同一覺。故下文云：無有彼此色相迭相見也。次前疏云：用還歸體，平等無二。故執等者，如淨眼人不見空華，全失明者亦不見華，患熱翳者乃見空華。故《華嚴》云：如翳眼所觀，非內亦非外，世間見諸佛，應知亦如是。

[Regarding the text of the] commentary: From "Answer: Transforming consciousness..." downward, 4. The answer on mutual assistance between following the stream and turning against the stream. As for "Relying on this..." and so on, the śāstra states: "Because it relies on that which can see, objective realms falsely manifest." As for "This consciousness..." and so on, the transforming consciousness is formed by the true mind following the stream; its nature and marks are not separate, hence it is called "harmoniously combined", and harmonious combination is the ālaya-vijñāna. As for "not established apart from the true", the false must rely on the true, just as waves rely on water; hence the śāstra states: "All marks of mind and consciousness are ignorance; the mark of ignorance is not separate from the nature of enlightenment." Moreover, delusion exists relying on enlightenment; apart from the nature of enlightenment, there is no non-enlightenment. As for "not revealed apart from the false", because the function does not arise by itself, it must depend on conditions. This has two senses: First, spoken in terms of its own essence: the tathatā fundamentally possessed by sentient beings is the essence of function. If there were no false mind to serve as the condition to be perfumed, then this true function could never arise, and what purpose would its arising serve? Because there is a false mind to be perfumed, it reveals that the true mind has efficacy, causing them to loathe and seek, and gradually manifesting the marks of function in their own consciousness. Second, spoken in terms of the Buddha's essence: if the Buddha's function of response and transformation did not have sentient beings as conditions, it would likewise have no way to arise, and its arising would also be of no function. Inferring from both sides, it truly stems from the false. If separated from the false, there are genuinely no marks of function. Therefore, the gate of tathatā only reveals its own essence, and reaching the ocean of fruition, it is likewise obliterated into the same single enlightenment. Hence the text below says: "There are no mutual perceptions of form-marks between each other." Just before this, the commentary says: "Function returns to essence, equal and non-dual." As for "Therefore attachment..." and so on, just as a person with clear eyes does not see sky-flowers, and someone completely blind also does not see flowers, only someone afflicted with cataracts sees sky-flowers. Hence the Avataṃsaka states: "Just as what is observed by clouded eyes is neither internal nor external, seeing the Buddhas in the world should be known to be likewise."