起信論疏筆削記 17.46

17.46

疏　始覺等者，此始覺慧與本覺心源最初契合之時，名為一念。此約究竟相應發始之一念，不是暫時相應謂之一念。又此一念前則屬因，此一念後則屬果，其猶曙色在朝夕之端矣。無明等者，無明未盡，既有所不知；無明若盡，則無所不照，即大智慧光明遍照法界也。一切諸法種類若干，無不知之，故云一切種智。故《大般若》云：煩惱不生名一切種智。若具言之，得三種智，謂一切智、道種智、一切種智。準天台說，因修一心三觀，果得一心三智，謂修即空觀得一切智、修即假觀得道種智、修即中觀得一切種智。今此論中，依真如門修奢摩他，即是空觀，果得一切智；依生滅門修毘鉢舍那，即是假觀，果得道種智；此二雙運為禪那，即是中觀，果成一切種智。今論舉中所成，以攝空假，故但云一切種智。亦可等者，謂此始覺慧至心源時，約斷惑邊名無間道，約證理邊名解脫道。即顯等者，謂前發心三種相中真心，彼有業之所累，猶為菩薩；至此業識永盡無餘，唯真獨存，更無所累，故名佛也。上皆下，同上二報利益，但前標此釋，非別有說。

Commentary: Regarding “actualized enlightenment” and so forth: The moment when this wisdom of actualized enlightenment first accords with the source of the mind of original enlightenment is called “a single thought-moment.” This refers to the single thought-moment that initiates ultimate accord; it is not a temporary accord that is called a single thought-moment. Furthermore, prior to this single thought-moment belongs to the cause, and after this single thought-moment belongs to the fruition—just as the morning glow stands at the threshold between night and day. Regarding “avidyā” and so forth: When avidyā has not yet been exhausted, there is that which is not known; when avidyā is exhausted, there is nothing that is not illuminated, which is the great light of wisdom universally illuminating the dharmadhātu. Since it does not fail to know the diverse categories and varieties of all dharmas, it is called the “wisdom of all modes” (sarvākārajñatā). Thus the Mahāprajñāpāramitā states: “The non-arising of afflictions is called the wisdom of all modes.” If spoken of completely, one attains three kinds of wisdom: all-knowledge (sarvajñatā), knowledge of the paths (mārgākārajñatā), and wisdom of all modes (sarvākārajñatā). According to Tiantai doctrine, based on cultivating the threefold contemplation in one mind during the causal stage, in the fruition one attains the threefold wisdom in one mind: cultivating the contemplation of identity with emptiness attains all-knowledge; cultivating the contemplation of identity with the conventional attains knowledge of the paths; cultivating the contemplation of identity with the middle attains wisdom of all modes. Now in this treatise, cultivating śamatha on the basis of the gate of tathatā is the contemplation of emptiness, fruiting in the attainment of all-knowledge; cultivating vipaśyanā on the basis of the gate of arising and ceasing is the contemplation of the conventional, fruiting in the attainment of knowledge of the paths; exercising these two concurrently constitutes dhyāna, which is the contemplation of the middle, fruiting in the accomplishment of the wisdom of all modes. Here the treatise cites what is accomplished in the middle so as to subsume emptiness and the conventional; therefore it merely speaks of the “wisdom of all modes.” Regarding “It may also [be explained]” and so forth: When this wisdom of actualized enlightenment reaches the mind-source, in terms of severing delusion it is called the path of uninterrupted severance, and in terms of realizing the principle it is called the path of liberation. Regarding “It precisely reveals” and so forth: In terms of the true mind among the three marks of generating the aspiration mentioned earlier, that [mind] was burdened by karma and was still a bodhisattva; here the karmic consciousness is eternally exhausted without remainder, and only the real uniquely persists, no longer burdened by anything, hence it is called “Buddha.” “All the above” and so forth is identical to the benefits of the two retributions above; it is just that earlier it was stated and here it is explained—it is not that there is any different explanation.