起信論疏筆削記 19.66

19.66

行成中，疏　於理增信者，信欲成根，必務增長，漸入不退故。不怯者，知法如幻，故無所怯。繩蛇非毒、杌鬼無心，何所怯耶？故下文云：若修止者，能捨二乘怯弱之見，既不怯弱，則非同二乘。不壞者，了他如己，故得柔和。柔和故不憍慢，不憍慢故人則不惱，不惱故不壞，不壞行也。無世滋味者，世人不學此法，則愛見深固，貪著世間。今既知三界虛偽，誑人六根，焉可貪而樂之？不樂則離愛，離愛即減煩惱也。故下云：若修止者，對治凡夫住著世間。得禪定者，真如三昧成也。論外緣即通舉六塵，音聲即別指耳所對也。故《楞嚴》云：純音無塵，根境圓融，無對所對。又云：不自觀音，以觀觀者，能令眾生觀其音聲，即得解脫。斯則同《諸法無行經》入音聲慧法門，何所動耶？今於六塵中唯舉聲塵者，《阿含》說此以為禪刺也。

Under "Success in Practice," the Commentary says: "Regarding the principle, increasing faith" means that if faith is to become a faculty, it must be assiduously developed, so that one gradually enters non-retrogression. "Not timid" means that because one knows dharmas are like illusions, there is nothing to fear. A rope-snake is not venomous, and a stump-ghost has no mind—what is there to fear? Thus the text below says: "If one cultivates calm, one can abandon the timid views of the two vehicles." Since one is not timid, one is not the same as the two vehicles. "Indestructible" means that because one understands others to be like oneself, one attains gentleness. Because one is gentle, one is not arrogant; because one is not arrogant, others are not vexed; because others are not vexed, one is not destroyed—that is, one's practice is indestructible. "Free from worldly taste": worldly people do not study this teaching, and so their view of attachment is deep and firm, greedily clinging to the world. Now, knowing that the three realms are false and deceptive, tricking a person's six faculties, how could one covet and delight in them? If one does not delight in them, one is free from craving; being free from craving reduces afflictions. Thus it says below: "If one cultivates calm, it counteracts ordinary beings' dwelling in and clinging to the world." "Attaining dhyāna-concentration" means that the tathatā samādhi is accomplished. In the Śāstra, "external conditions" generally refers to the six sense objects; "sounds" specifically refers to what confronts the ear. Thus the Śūraṅgama-sūtra says: "Pure sound without defiling objects; faculties and objects are completely interpenetrating, with no confronting object or confronted [subject]." It also says: "Not observing sounds oneself, but observing the observer, enables sentient beings to observe their sounds and immediately attain liberation." This is the same as the Dharma-door of entering the wisdom of sound in the Sarvadharmāpravṛtti-nirdeśa-sūtra; how could one be moved? Now, among the six dusts, only the dust of sound is brought up, because the Āgamas call this a thorn to dhyāna.