起信論疏筆削記 17.15

17.15

愛敬四句可知。若準儒教說，母唯愛，君唯敬，父兼愛敬，故《孝經》云：資於事父以事母而愛同，資於事父以事君而敬同，故母取其愛，而君取其敬，兼之者父也。然此且約多分而說，今以事父之心奉於三寶，故兼愛敬。論　淳厚者，鄭重（厚也）之心而無雜亂（淳也），亦有四句：一淳而不厚，謂暫時誠懇；二厚而不淳，謂長久渾雜；三俱，謂沒齒無乖；四不俱，謂輒無虔想，今取第三也。論　信增等者，從十信位遷入正定也，此則內因修行力。又因下，外緣加護力。亦可前名生智益，後名滅障益。消業等者，前禮讚等各能除障，已如前配，復能成善，如下第四分中所說。論　以隨下，明意。性本離其癡障，今以修智斷障，豈非順性？此行成就，即顯報身，報身即智德，故為此科。

The four lines on "cherishing and respecting" are readily understandable. According to Confucian teaching, toward the mother there is only cherishing, toward the ruler there is only respect, and toward the father both cherishing and respect are combined. Thus the *Classic of Filial Piety* states: "Applying one's service of the father to serving the mother, the cherishing is identical; applying one's service of the father to serving the ruler, the respect is identical. Therefore, toward the mother one adopts cherishing, toward the ruler one adopts respect, and the one who combines both is the father." However, this is spoken merely in terms of the majority; here, by serving the Three Jewels with the mind of serving a father, cherishing and respect are combined.
Regarding the Treatise's "Pure and profound": a sincere (profound) mind without distraction or confusion (pure). There are also four possibilities: 1. pure but not profound, meaning temporary sincerity; 2. profound but not pure, meaning long-lasting yet mixed and impure; 3. both, meaning life-long without deviation; 4. neither, meaning an utter lack of devout thought. Here, the third is taken.
Regarding the Treatise's "Faith increasing..." and so forth: this is advancing from the stage of ten faiths and entering the stage of definite assurance; this is the power of inner causes and cultivation. Regarding "Again, because of..." below: this is the power of protection and support by outer conditions. One may also call the former the benefit of generating wisdom, and the latter the benefit of extinguishing obstacles.
Regarding "Dispelling karma..." and so forth: previously, bowing, praising, and so forth were each able to eliminate obstacles, as already correlated above, and can also bring about goodness, as explained below in the fourth section.
Regarding the Treatise's "Because conforming with..." and below: this explains the purpose. The nature is fundamentally free from the obstacle of delusion; now, by cultivating wisdom to sever obstacles, how could this not be conforming with the nature? When this practice is perfected, the sambhogakāya is manifested. The sambhogakāya is precisely the virtue of wisdom; therefore, this heading is established.