起信論疏筆削記 4.11

4.11

疏　又歸下，二、觀行釋也。眾生下，且明迷源也。雖言六根，兼取六識，俱從一心分湛所起，以本是純元之一心，背之遂成六種根識。識不自起，由塵所發，念念奔逸，莫能自反，即背覺合塵之義。故《佛頂經》云：元依一精明，分成六和合。今舉下，正顯還源義。總攝六情者，情即根也，以命能總御諸根故。今舉總攝別，但言歸命，以命還於一心之時，餘皆隨合。故經云：一根既返元，六根成解脫。又云：一處成休復，六用皆不成。然上所說，但派一為多，即是背義；攝多為一，即是歸義。實無能背所背、能歸所歸也。一心下，謂有覺照為佛，可軌持為法，具萬德和合無違為僧，一心之上而辨三義，故云一體。

On the commentary, "Further, taking refuge" and below: second, the explanation in terms of meditative practice. On "sentient beings" and below: [this] first clarifies the source of delusion. Although it says "the six faculties", it also takes in the six consciousnesses; they all arise from the diversification of the clear stillness of the One Mind. Because originally it is the pure and unified One Mind, turning one's back on it consequently gives rise to the six faculties and consciousnesses. Consciousness does not arise of itself; it is stimulated by dust-objects; thought after thought runs wild, unable to return to itself: this is the meaning of "turning one's back on enlightenment and joining with dust-objects". Therefore the *Foding jing* says: "Originally relying on a single refined luminosity, it divides into six unions." On "now adducing" and below: [this] directly displays the meaning of returning to the source. "Total gathering of the six emotions": "emotions" means the faculties, because life is able to govern all the faculties as a whole. Now, adducing the general to gather the particular, one merely says "taking refuge with [one's] life"; when life returns to the One Mind, the rest all join in following. Thus the sūtra says: "Once one faculty returns to the source, all six faculties achieve liberation." It also says: "When cessation and restoration are accomplished in one place, the six functions all fail to arise." What is said above, however, merely [means that] dividing the one into many is the meaning of "turning away", while gathering the many into one is the meaning of "taking refuge". In reality, there is neither that which turns away nor that which is turned away from, neither that which takes refuge nor that in which refuge is taken. On "the One Mind" and below: having awakened illumination is the Buddha; being an exemplar and holding [its own nature] is the Dharma; and being endowed with myriad virtues harmonious and unconflicting is the Saṅgha. Since these three meanings are distinguished on the basis of the One Mind, it is called "one essence".