起信論疏筆削記 16.21

16.21

二、縱破。論　無有是處者，妄若實有，證時不合除滅；證者既能除滅，當知妄本不有，以真體證時畢竟不無故。近有人聞性具義，不能深究理趣，便謂本性具有十界色心、漏無漏法。起用之時，各於本法自體上起，名全體之用。宛如第八識中含種無異（此同前段執性德同色心）。又說真性除無明有差別義（即同此段執法性本有染），往往形於簡牘，疑誤後生，反謗圓文，却謂方便。菩薩懸知今日，垂此對治。善哉大士！悲救何甚！儻無悛意，確乎迷情，豈唯邪見之門不扃，抑亦阿鼻之路尤近也。悲夫！廣有破斥，已見別章。

Second, concession and refutation. Śāstra: "There is no such possibility": If delusion were truly existent, it would not be eliminated at the time of realization; since one who realizes can eliminate it, one should know that delusion fundamentally does not exist, because the true essence is ultimately not non-existent at the time of realization. Recently, someone heard the doctrine of intrinsic inclusion and, unable to investigate deeply into its principle, immediately claimed that the fundamental nature intrinsically includes the physical and mental dharmas of the ten realms, both defiled and undefiled dharmas. When function arises, each arises upon the self-essence of its own dharma, which they call the functioning of the entire essence. This is just as if the eighth consciousness contained seeds without any difference (this is the same as the attachment in the preceding section that the virtues of the nature are identical to form and mind). They also said that the true nature has the meaning of differentiation when avidyā is removed (which is the same as the attachment in this section that the dharmatā fundamentally possesses defilement). This is frequently set down in letters and writings, misleading later generations, perversely slandering the perfect texts and claiming instead that they are expedient means. The Bodhisattva foresaw this day and handed down this remedy. How marvelous, Great Being! How profound his compassionate rescue! If there is no intention to reform and the deluded sentiment remains obstinate, not only will the gate of wrong views fail to close, but the path to Avīci will become even nearer. How lamentable! A detailed refutation has already appeared in another chapter.