起信論疏筆削記 15.33

15.33

三、通明無盡，二：一、橫顯無邊。論　隨所下，此明正報即根根無邊，依報即塵塵周遍。無窮盡者，以不可涯畔故。疏　由此下，釋見無分齊。所以以菩薩順唯識理，了色唯心，無有分齊。由此解故，所見之相稱彼觀心，皆遍法界，互融自在也。地上已去親證此理，故無所疑。然於其中隨彼智力，所見優劣淺深不同，如下論云：地前少分見，若得淨心，所見微妙，乃至菩薩地盡，見之究竟。今就通說，不分優劣，下文自知。

Third, jointly clarifying inexhaustibility, [divided into] two: 1. horizontally revealing boundlessness. [Śāstra] 'In accordance with where...', clarifies that regarding the primary retribution, every sense faculty is boundless; regarding the dependent retribution, every dust mote is all-pervading. 'Inexhaustible' means having no boundaries or limits. [Commentary] 'Due to this...', explains seeing without demarcation. The reason is that bodhisattvas accord with the principle of vijñaptimātra and comprehend that physical form is mind-only, having no demarcation. Because of this understanding, the marks seen correspond to that contemplative mind: all pervade the dharmadhātu and are interfused with sovereignty. Those on the bhūmis and above personally realize this principle, so they have no doubt. Yet among them, according to the strength of their wisdom, what is seen differs in quality and depth, as the śāstra states below: before the bhūmis it is partially seen; if one attains the pure mind, what is seen is wondrous and subtle, up to the end of the bodhisattva bhūmis, where it is seen ultimately. Here it is spoken of generally without distinguishing superior and inferior; this will be known naturally in the text below.