起信論疏筆削記 5.28

5.28

疏　今初下，別釋此文。修行末文者，彼文云：復次，若人雖修行信心，以從先世來多有重罪惡業障故，為邪魔諸鬼之所惱亂，或為世間事務種種牽纏，或為病苦所惱，有如是等眾多障礙。是故應當勇猛精進，晝夜六時禮拜諸佛，誠心懺悔，勸請隨喜，迴向菩提，常不休廢，得免諸障，善根增長故。業重者，文云：重罪業障。惑多者，文云：眾多障礙，善根難發。即三障既重，善不易生。如鑽濕木，豈即有火？宜應曝以風日，出以浸潤，假以繩鑽，引以茅艾，則其火可庶幾矣。故云禮懺等也。內離等由，禮懺故業輕，業輕故內無惑惱；內既離惑、外魔自消，外魔即報障也。故知外有障惱，皆由內有惑業。今之行人作善多阻，為道不迭，蓋內心之所感也。莫嫌影曲，但責形凹，如論修治，必能出離。《左傳》云：心不則德義之經為頑，口不談忠信之言為嚚。今但通取一向癡闇、慧解不生為頑嚚也。

Commentary: "Now, the first..." Specific explanation of this text. "The concluding text on cultivation": that text says: "Furthermore, if a person, although cultivating faith, because from past lives they have many heavy evil karmic obstacles, is disturbed and confused by evil Māras and various ghosts, or is entangled by various worldly affairs, or is afflicted by the suffering of illness—there are many such obstacles as these. Therefore, one should be courageous and vigorous, bowing to the buddhas during the six times of day and night, sincerely repenting, requesting [the teaching], rejoicing [in merits], and dedicating [roots of goodness] toward bodhi, constantly without cessation; then one will be able to avoid obstacles and cause the roots of goodness to grow." "Heavy karma": the text says: "heavy evil karmic obstacles." "Many afflictions": the text says: "many obstacles, so that roots of goodness are difficult to generate." Since the three obstacles are heavy, goodness is not easily produced. Just as when drilling into wet wood, how could there be fire immediately? It is fitting to dry it in the wind and sun, remove its moisture, rely on a bow-drill, and guide it with tinder; then fire may perhaps be hoped for. Hence it mentions bowing, repentance, and so forth. "Internally leaving..." and so forth: because of bowing and repentance, karma becomes light; because karma becomes light, internally there are no afflictions; once internally free from afflictions, external māras naturally disappear. External māras are the obstacle of retribution. Thus we know that when there are external obstacles and afflictions, it is entirely due to internal afflictions and karma. The practitioners of today encounter many impediments in doing good and fail to keep pace in pursuing the path; this is indeed what is induced by their internal minds. Do not dislike a crooked shadow, but rather blame the concave form; if one considers cultivation and remedy, one will certainly be able to transcend and emerge. The Zuozhuan states: 'The mind not following the norms of virtue and righteousness is called stubborn (wan); the mouth not speaking words of loyalty and trustworthiness is called obstinate (yin).' Here it generally takes being wholly foolish and dark, with no wisdom or understanding arising, to be 'stubborn and obstinate.'