起信論疏筆削記 16.40

16.40

二、徵列。疏　十信等者，斯則十信滿心人為能發，直等三心為所發。又十信滿心為能趣，十住位為所趣，二位出入心同時，義如前說。解法空者，即下云：以知法性無慳貪，乃至無無明等。知即解也。順行十度者，下說順性修行檀波羅蜜，乃至般若波羅蜜等，能所發趣例上可知。初地等者，此以二地乃至佛果，辨能所發趣等義。前二下，料揀優劣。相似者，以有分別心故，名相似覺。真實者，以得無分別智故，即隨分覺。通約證理，故云真實。然此三中初該信、住，次該行、向，後該地、果，此三種心從因至果，一切行位靡不足矣。

Second, the inquiry and enumeration. The commentary says: "The ten faiths, etc.": here, a person whose ten faiths are fulfilled is that which gives rise, and the three minds such as the straightforward [mind] are what is given rise to. Furthermore, the fulfillment of the ten faiths is that which sets forth, and the stage of the ten abodes is where one sets forth to; the mind exiting and entering the two stages is simultaneous, the meaning of which is as explained previously. "Understanding the emptiness of dharmas": that is, as stated below: "Because of knowing that the dharmatā is without stinginess and greed," up to "without ignorance, etc." Knowing is understanding. "According with and cultivating the ten perfections": as stated below, cultivating the dāna-pāramitā in accord with the nature, up to the prajñā-pāramitā, etc.; the subject and object of giving rise and setting forth can be known by analogy with the above. "First stage, etc.": this distinguishes the meaning of the subject and object of giving rise and setting forth by means of the second stage up to the Buddha-fruit. Below "The first two": evaluating superiority and inferiority. "Resemblance": because there is a conceptually differentiating mind, it is called resemblance enlightenment. "True": because non-conceptual wisdom is attained, it is enlightenment according to one's share. Generically based on realizing the principle, it is called "true." However, among these three, the first covers faith and abodes, the second covers practices and dedications, and the third covers stages and fruit; these three kinds of minds, from cause to fruit, leave no stage of practice incomplete.