起信論疏筆削記 15.51

15.51

論　若得下，二、地上分見勝。淨心等者，初地名也。與證相應，過於地前，故云微妙。從於二地至第十地，漸漸又細，故云轉勝。地盡者，第十地也。然轉勝之言亦通能見之智，以智用勝，故所見勝也。疏　漸細者，十重報相，身土不同，後後勝於前前，故云漸細。金剛後心，即解脫道。用歸體者，約能見，即始覺歸本覺；約所見，即報身歸法身。他受用土歸法性土，用既歸體，則無所見，故云究竟，反此則未究竟。窮源二字各通二義，謂斷窮妄染之源，即生相盡也；證窮真如之源，即法身現也。然復詳此論中見究竟言，意明第十地中所見報相最極微細，此外更無殊勝之相，故云究竟，非謂相盡證窮名為究竟。若如疏釋，未敢聞命，以次文云：若離業識則無見相。此文方可作相盡證窮而解也，智者請詳。

The treatise says: From "If they attain..." on: second, the superior partial seeing on the bhūmis. "Pure mind and so on" is the name of the first bhūmi. Because it corresponds with realization and surpasses [the stages] prior to the bhūmis, it is called "subtle and marvelous." From the second bhūmi to the tenth bhūmi, it gradually becomes even more subtle, hence called "increasingly superior." "The end of the bhūmis" is the tenth bhūmi. However, the words "increasingly superior" also apply to the cognizing wisdom; because the function of wisdom is superior, what is seen is also superior. The commentary says: "Gradually subtle" means the ten tiers of reward marks, with their physical forms and lands differing, each subsequent one being superior to the preceding one, hence called "gradually subtle." The mind subsequent to the vajropama [samādhi] is the path of liberation. "Function returning to essence" means, in terms of the cognizing subject, actualized enlightenment returns to original enlightenment; in terms of the cognized object, the reward body returns to the dharmakāya. The other-enjoyment land returns to the land of dharmatā. Once function returns to essence, there is nothing seen, hence called "ultimate"; contrary to this, it is not yet ultimate. The two characters "exhausting the source" each apply to two meanings: severing and exhausting the source of deluded defilement means the marks of arising are exhausted; realizing and exhausting the source of tathatā means the dharmakāya manifests. However, further examining the words "seeing the ultimate" in this treatise, it intends to clarify that the reward marks seen in the tenth bhūmi are the most extremely subtle, beyond which there are no more superior marks, hence called "ultimate"; it does not mean that the exhaustion of marks and the exhaustion of realization is named "ultimate." If it is as explained in the commentary, I dare not concur, because the next text says: "If one is separated from the karmic consciousness, there are no marks of seeing." Only with this text can it be interpreted as the exhaustion of marks and the exhaustion of realization. The wise please examine this.