起信論疏筆削記 17.4

17.4

一、正合。論　真如等者，約體雖本來空寂，約相則現有塵勞。若不起行對治，無以得同諸佛，將知佛與眾生但體同，而相不同也。眾生相則六染熾然，諸佛相則眾善普會，霄壤之遠，何可雷同？故天台圓教具明六即，即故真如平等，六故行位元殊，豈同闇證但理而已，故宜修進蠲去塵惑。若其但念，未免沈空，止觀相須，方為佛法，目足之喻，宜可思焉。

First, the direct application. The treatise: "Tathatā, etc.": In terms of essence, although it is fundamentally empty and tranquil, in terms of marks, it presently has afflictions and defilements. If one does not arouse practice to counteract them, there is no way to become identical with the buddhas. One should know that buddhas and sentient beings are identical only in essence, but not identical in marks. The marks of sentient beings are ablaze with the six defilements, whereas the marks of the buddhas are universally assembled with myriad goods. As far apart as sky and earth, how could they be equated? Therefore, the Perfect Teaching of Tiantai fully explains the six identities: being "identical," tathatā is equal; being "six," practices and stages are originally distinct. How could this be the same as dark realization that takes only the principle? Therefore, one ought to cultivate and advance to eliminate the defilements and delusions. If one merely contemplates, one will inevitably sink into emptiness; only when calming and insight rely on each other does it constitute the Buddhadharma. The metaphor of the eyes and feet should be reflected upon.