起信論疏筆削記 16.36

16.36

分別發趣道相者，前雖正義已顯，邪執又亡，直論見解，苟無偏僻；然於發心趣求，修證階降，殊未諳悉，若止而不進，則前解何為？有解無行，如風中燈，照物不了。亦如有目無足，豈到前所？苟或進之，則知復何往？故此分別令知，知已令進，則免其叨濫上流，及自輕退屈爾。自此已下，則釋立義分中所立乘義也。

Concerning "differentiating the marks of setting forth on the path": although previously the correct meaning has been revealed and mistaken attachments have also been eliminated, and speaking directly of view and understanding there is indeed no bias or deviation; nonetheless, with regard to giving rise to the mind to advance and seek, and the gradations of cultivation and realization, one is not yet thoroughly acquainted. If one halts and does not advance, what purpose does the previous understanding serve? Having understanding without practice is like a lamp in the wind, unable to illuminate objects clearly. It is also like having eyes but no feet: how could one arrive at the destination? If one were to advance, where would one know to go? Therefore, differentiating this causes them to know, and having known, causes them to advance, thereby avoiding both usurping the higher ranks and disparaging oneself to retreat and falter. From this point downward, it explains the meaning of the "vehicle" established in the Section on Establishing the Meaning.