起信論疏筆削記 5.46

5.46

二、結。疏　文句雖少等者，文雖一軸，義備河沙。所宗之經並是實教，所詮之旨豈容麁淺？以至諸論圓實關要，義理不出斯焉，故云總攝等。如理智境，即真如門，以離言說心緣等相，故言深也。如量智境，即生滅門，以染淨萬差，多所該博，故云廣也。無際者，謂理智境即沖深無際，量智境即廣多無際也。無際之相已見論文，然此兩門攝盡一切經論之義，但是說染說淨、凡聖迷悟、因果善惡，一切名相差別等法，即生滅門攝盡；若說無染淨、絕凡聖、遣迷悟、離性相等義，即真如門攝盡。故海東疏云：開二門於一心，總括摩羅百八之廣詰（摩羅，即說《楞伽經》處，以百八句答大慧菩薩百八問，皆上句真、下句俗，同此二門）；示性淨於相染，普綜逾闍十五之幽致（逾闍國，說《勝鬘經》處，彼有十五章，大義皆說染而不染，同此生滅之真如義）。至如鶴林一味之宗（《涅槃經》），鷲山無二之趣（《法華經》），金鼓（《金光明經》）同性（《大乘同性經》），三身之極果，《華嚴》、《纓絡》四階之深因，《大品》、《大集》曠蕩之至道，《日藏》、《月藏》祕密之玄門，凡此等輩中，眾典之肝心，一以貫之者，其唯此論乎！既而宗旨深奧，義理無邊，有智之流請習無怠。

Second, the conclusion. Regarding the commentary's statement, "Although the sentences are few," and so forth: although the text is a single fascicle, its meaning is replete with [virtues numerous as] the sands of the Ganges. The sūtras it takes as fundamental are all the actual teaching; how could the purport it expresses admit of being coarse and shallow? Even the pivotal and essential points of the perfect and actual across the various treatises, their doctrines do not go beyond this; hence it says, "comprehensively subsuming," and so forth. The cognitive object of wisdom conforming to principle is the gate of tathatā: because it is free from the marks of speech, mental objects, and so on, it is called profound. The cognitive object of wisdom conforming to quantity is the gate of arising and ceasing: because the ten thousand differences of defilement and purity are extensively encompassed, it is called broad. "Without bound" means that the cognitive object of wisdom [conforming to] principle is deeply boundless, and the cognitive object of wisdom [conforming to] quantity is vastly boundless. The marks of boundlessness are already seen in the text of the treatise. Furthermore, these two gates completely subsume the meanings of all sūtras and treatises: wherever defilement or purity, ordinary beings or nobles, delusion or enlightenment, cause and effect, good or evil, and all differentiations of names and marks are spoken of, they are completely subsumed by the gate of arising and ceasing; wherever freedom from defilement and purity, transcendence of ordinary beings and nobles, dispelling of delusion and enlightenment, and separation from essence and marks are spoken of, they are completely subsumed by the gate of tathatā. Therefore the Haedong Commentary says: "Opening the two gates within the One Mind, it comprehensively encompasses the extensive cross-examinations of the hundred and eight [questions] at Malaya (Malaya is the place where the *Laṅkāvatāra-sūtra* was spoken; by means of one hundred and eight phrases, it answered Bodhisattva Mahāmati's one hundred and eight questions, each upper phrase being ultimate truth and each lower phrase being conventional truth, which coincides with these two gates); revealing the purity of nature within the defilement of marks, it universally synthesizes the fifteen profound purports at Ayodhyā (the country of Ayodhyā is the place where the *Śrīmālādevī-sūtra* was spoken; it has fifteen chapters, whose grand meaning all explains defiled yet undefiled, coinciding with the meaning of tathatā within this arising and ceasing). As for the single-flavor tenet of the Crane Grove (the *Mahāparinirvāṇa-sūtra*), the non-dual purport of Vulture Peak (the *Saddharmapuṇḍarīka-sūtra*), the ultimate fruition of the three bodies in the *Golden Drum* (the *Suvarṇaprabhāsa-sūtra*) and the *Same Nature* (the *Mahāyānasamānatā-sūtra*), the profound causes of the four stages in the *Avataṃsaka* and the *Yingluo*, the vast and unimpeded ultimate Way of the *Large Prajñāpāramitā* and the *Mahāsaṃnipāta*, and the mysterious gates of the secrets of the *Sūryagarbha* and *Candragarbha*—among all these varieties, that which penetrates through with a single thread the core and heart of the multitude of scriptures, could it be anything other than this treatise! Since its fundamental tenets are so deep and abstruse, and its doctrines limitless, may people of wisdom study it without indolence!"