起信論疏筆削記 16.33

16.33

一、正會伏疑者，和會佛意，以釋疑難。此疑不顯，但有釋文，伏而不現，故云伏疑。疏　離性者，本性無故。本性既無，何相之有？如前所離之文，故經云：凡所有相皆是虛妄。種種言說者，即前顯示正義之文也。假言等者，如假筏渡河，意不在筏。以此土眾生皆以聞思修入三摩地故，須以音聲為佛事也。故經云：此方真教體，清淨在音聞，欲取三摩提，實以聞中入。又經云：總持無文字，佛以文字說。

First, the direct reconciliation of hidden doubts: harmonizing with the Buddha's intention in order to resolve doubts and difficulties. This doubt is not explicitly stated; there is only the explanatory text, hidden and unmanifest, hence it is called a "hidden doubt." The commentary says: "Detached from nature": because there is no fundamental nature. Since the fundamental nature is non-existent, what mark could there be? Like the previous text on what is detached from, therefore a sūtra says: "All marks whatsoever are empty and deceptive." "Various verbal explanations": this refers to the previous text manifesting the correct meaning. "Provisional words, etc.": like using a raft to cross a river, the intention is not on the raft. Because the sentient beings of this land all enter samādhi through hearing, contemplation, and cultivation, it is necessary to use sounds to perform the Buddha's work. Therefore a sūtra says: "The true doctrinal essence of this realm / lies purely in the hearing of sounds; / wishing to attain samādhi, / one truly enters through hearing." Another sūtra also says: "The dhāraṇī has no letters; the Buddha expresses it with letters."