起信論疏筆削記 5.18

5.18

論　根本之義下，疏文二：初釋如來根本，二：今初總配下文。與立義分者，盡此一分論文皆為所起。然此分中若克的配文，止可齊於三大之處。從一切諸佛下，明其乘義，合是第三因緣所起。疏不指者，蓋略故爾。顯示等者，從此分初文。云顯示正義者，依一心法有二種門去，至若能觀察，知心無念，即得隨順入真如門。對治等者，文云對治。邪執者，一切邪執皆依我見，若離於我，則無邪執。乃至以念一切法，令心生滅，不入實智故。此則第二因緣為能發起，如適所引三段論文為所發起。為欲解釋如來根本之義，令諸眾生正解不謬，故有此文。能所之說下皆例此。

Śāstra: From "fundamental meaning" down, the commentary text has two parts: first, explaining the fundamental of the Tathāgata; second, [explaining right understanding without error]. In the first, it generally coordinates with the text below. "With the Section on Formulating the Meaning": the entire text of this section is what is aroused. Yet within this section, if one strictly coordinates the texts, it can only extend as far as the three greatnesses. From "all buddhas" down, where it explains the meaning of "vehicle," this should properly be what is aroused by the third cause and condition. That the commentary does not point this out is merely an abbreviation. "Revealing" and so forth: from the beginning of this section, where it states: "'Revealing the correct meaning': relying on the dharma of the One Mind, there are two aspects," down to "if one can contemplate and know that the mind is without thoughts, one will be able to accord with and enter the aspect of tathatā." "Remedying" and so forth: the text states: "'Remedying evil attachments': all evil attachments rely on the view of self; if one is free from self, there are no evil attachments," down to "because conceptualizing all dharmas causes the mind to arise and cease, preventing entry into real wisdom." Thus, the second cause and condition is the arousing agent, while the three passages just cited from the treatise are what is aroused. To explain the fundamental meaning of the Tathāgata and cause all sentient beings to have right understanding without error, this text exists. The discussions of subject and object below all follow this pattern.