起信論疏筆削記 17.6

17.6

三、順真。論　自然等者，諸不善行既違真理，一切善行誠宜順真。疏　外違等者，如行布施，外違慳貪，內順無慳。乃至般若，外違無明，內順明體也。重顯方便者，以前答所問云：不以方便熏修，終無得淨，今此重明所修方便。前但發心，未行其事，今茲所說正是所行，則前為能起之心，此為所起之行，故前疏標皆言行本。應知前文但顯發心相，此明修行相。

Third, according with the true. The treatise: "Naturally, etc.": Since all unwholesome practices run counter to the true principle, all wholesome practices truly ought to accord with the true. The commentary: "Externally countering, etc.": For example, in practicing giving, externally one counters stinginess and greed, while internally one accords with non-stinginess. Up to prajñā: externally one counters avidyā, while internally one accords with the essence of illumination. "Re-elucidating the expedient means": because previously, answering what was asked, it said: "Without perfuming and cultivation through expedient means, purity will never be attained," now it re-elucidates the expedient means to be cultivated. Previously there was only the arousing of the mind without yet carrying out its affairs; what is spoken here now is precisely the practice carried out. Thus the former is the mind that is capable of giving rise, and this is the practice that is given rise to; therefore the previous commentary headings all spoke of the "root of practice." One should know that the preceding text merely revealed the marks of arousing the mind, whereas this explains the marks of cultivating practice.