起信論疏筆削記 15.36

15.36

論　如是至成就，結果由因也。初一句，結上依正二果。皆因下，有三因：諸波羅蜜等是緣、了二因，總名資熏；不思議熏是正因習熏也。具足下，釋名也，以報是酬因為義。上之依正皆無量者，為酬因時，無漏不思議所熏修故。疏　無障礙者，謂依正不相妨，大小互相入，根根塵塵皆遍法界，互現無盡。此有六句，謂依中現依、依中現正等，故云無礙。不思議事者，橫無邊際、竪無窮盡，不壞諸相，一一周遍，殊勝清淨，豈思議之所及乎？十度謂施、戒、忍、進、定、慧、方便、願、力、智。深行者，皆順性故，如下所說，於真如法中，深解現前所修離相等。二因者，生、了也，即緣、了二因俱名生因。正因即了因也，但開合異爾。樂相等者，報既酬因，必須相稱。因修既妙，得果寧麁？故此樂相名為報也。

[Śāstra] 'Such ... up to ... fulfillment', concludes the result from the cause. The first phrase concludes the two above results of the dependent and primary. 'All because of...', has three causes: the various pāramitās and so forth are the contributory and revealing causes, collectively named 'supporting perfuming'; the inconceivable perfuming is the habitual perfuming of the direct cause. 'Possessed of...', explains the name, for 'retribution' has the meaning of rewarding a cause. The above dependent and primary [retributions] are both measureless because they reward the cultivation through the anāsrava and inconceivable perfuming at the time of the cause. [Commentary] 'Without obstruction' means that the dependent and primary do not impede each other, the large and small enter each other, and every faculty and dust mote all pervade the dharmadhātu, mutually manifesting without end. This has six propositions, such as manifesting the dependent within the dependent, manifesting the primary within the dependent, etc.; hence it is called unobstructed. 'Inconceivable matters': horizontally without boundaries, vertically inexhaustible, not destroying any marks, each and every one all-pervading, extraordinarily pure—how could conceptual thought reach them? The ten degrees refer to giving, morality, patience, vigor, concentration, wisdom, skillful means, vows, power, and gnosis. 'Deep practice' means that all accord with the nature; as explained below, within the dharma of tathatā, profound understanding is present before one, cultivating freedom from marks, and so forth. 'Two causes' are the productive and the revealing; that is, the contributory and revealing causes are both called productive causes. The direct cause is the revealing cause; it is merely a difference of opening and combining. 'Marks of bliss and so forth': since the retribution rewards the cause, they must correspond. Since the causal cultivation was wondrous, could the attained result be coarse? Therefore these marks of bliss are called retribution.