起信論疏筆削記 19.53

19.53

從當下，示前論文，以對三試之中，以定妍磨，及依本修治之二也。以此下，釋所以，或曰：「準論正念之言，但當其定，云何得有依本修治耶？」故此釋之。故前云：不依氣息、形色、地水火風等，此則揀去餘事觀想也。又云：是正念者，當知唯心，無外境界，即復此心，亦無自相可得。又云：久習淳熟其心得住，以心住故漸漸猛利，隨順得入真如三昧等。故知深入此定，即是依本修治，更無別法以為本修也。問：據前所說，但是魔境，及至今文結其所離，何故乃言離業障耶？答：此有二義：一則行人內有業障，故外感魔境。若離業障，則無魔事。今就本言，故云業障也。二則若墮魔網，則成業障，以魔樂生死，起愛見，貪著世間名利恭敬，由是造業，故成業障。今離魔事，即是離業障也。

From "[One] should" onward presents the preceding text of the treatise, in order to pair it with two among the three testings: polishing with concentration and cultivating according to the fundamental. Regarding "Because of this" onward, which explains the reason: someone may say, "According to the treatise's words on right mindfulness, it only concerns its meditative concentration; how can there be cultivating according to the fundamental?" Therefore this explains it. Thus it was said before: not relying on breath, shape and color, earth, water, fire, wind, and so forth; this eliminates visualizations of other matters. It also says: as for this right mindfulness, one should know it is mind-only, without external objects; and furthermore, this mind also has no self-mark that can be apprehended. It also says: through long practice and complete maturation, one's mind is able to abide; because the mind abides, it gradually becomes sharp and vigorous, and in accord [with it] one can enter the tathatā samādhi, and so forth. Therefore we know that deeply entering this concentration is precisely cultivating according to the fundamental, and there is no other dharma that serves as the fundamental cultivation. Question: Based on what was said before, it was merely the spheres of māra; why then does the present text conclude what is abandoned by speaking of being free from karmic hindrances? Answer: There are two meanings to this: First, the practitioner internally has karmic hindrances, and therefore externally attracts the spheres of māra. If one is free from karmic hindrances, there are no deeds of māra. Here it speaks in terms of the root, and hence says karmic hindrances. Second, if one falls into the net of māra, this becomes a karmic hindrance; because māra takes pleasure in saṃsāra, conceives views based on craving, and covets worldly fame, gain, and veneration, one creates karma on account of this, which thus becomes a karmic hindrance. Now, being free from the deeds of māra is precisely being free from karmic hindrances.