起信論疏筆削記 4.36

4.36

二、又依下，依寶性也。前約地位竪論，故以地上等取地滿。今約智行橫說，故以正體等取後得。了如理者，此依真如門修其止行，亦是離相行，亦即證真義，故名如實。備知等者，此約生滅門修其觀行，亦是隨相行，亦即達俗義，故名遍修。如下文云：謂觀一切法自性無生，離於妄見，不住生死。觀一切法因緣和合，業果不失，起於大悲，修諸福德，攝化眾生，不住涅槃等。此同《淨名經》云：能善分別諸法相，於第一義而不動。然此二說約位約智，雖即有殊，俱就地上而論，故皆取之。然據論主示迹因地，合歸一切聖賢。若以此而言，等字通於下位，即以聖等賢、以大等小，自然合前歸心廣大，理該同體之言也。

Second, "Furthermore, relying on…" relies on the Ratnagotravibhāga. The former vertically addressed stages and ranks, and therefore used those on the bhūmis to include the fulfillment of the bhūmis. The present horizontally speaks in terms of wisdom and practice, and therefore uses the fundamental [wisdom] to include the subsequent [wisdom]. "Comprehending the true principle" means cultivating calming (śamatha) practice relying on the gate of tathatā, which is also practice that departs from marks, and the meaning of realizing the true; hence it is called "as it truly is". "Fully knowing…" and so on means cultivating insight (vipaśyanā) practice according to the gate of arising and perishing, which is also practice that accords with marks, and the meaning of reaching the conventional; hence it is called "universally cultivating". As the text below says: "Contemplating that the self-nature of all dharmas is unproduced, departing from false views, not abiding in saṃsāra; contemplating that all dharmas are combinations of causes and conditions, that karma and fruit are not lost, giving rise to great compassion, cultivating various merits, gathering and transforming sentient beings, not abiding in nirvāṇa," and so forth. This is identical to what the Vimalakīrtinirdeśa-sūtra says: "Able to skillfully distinguish all dharma marks, while remaining immovable in the ultimate truth." Although these two explanations differ in terms of stages versus wisdom, both are discussed with respect to the bhūmis, so both are accepted. However, as the treatise author manifested traces in the causal stage, he should properly take refuge in all noble and worthy ones. If spoken of from this angle, the word "equal" extends to the lower stages; that is, using the noble to include the worthy, and the great to include the small, naturally harmonizing with the earlier words that the mind of taking refuge is vast and the principle encompasses identical essence.