起信論疏筆削記 5.9

5.9

疏　又解下，二、別釋除疑也。此是海東疏義，此義稍切，故引用之。多塗者，謂疑佛疑法、疑因疑果、一多、空有等，疑有無量，故曰多塗。求大乘者，是決定求趣大乘之人，故無率爾之疑，但有茲二。疑法等者，疑云：大乘法體為一為多？法體若一，彼此無異，我即是佛，何用更求？眾生本成，何須復度？悲智既息，願約亦止，發心三種由是不為，故云障於發心也。法體若多，彼此成異，彼自成道，我自沈淪，如何發心求彼佛道？我既如此，眾生皆然，何須發心度令成佛？又若多者，如經所說：十方世界唯有一乘、心佛眾生三無差別、一心一智無畏亦然，如何會通？由此猶豫，不能發心上求下化。疑門等者，疑云：進趣之門合有無量，未知於此依何等門？若使總依，如何頓入？若取一二，何是何非？由是遲迴，不能修行。立一心等者，謂大乘之法唯是一心，一心之外更無別法，但由無明，迷自心海起，成六道波浪；波浪雖起，不出一心之海。約相即不妨上求下化，約性則不礙彼此體同，大悲大智由此發起，故無疑也。開二門等者，謂行雖無量，不出二門，依真如門修於止行，依生滅門起於觀行。若止觀雙運，萬行斯備，入此二門，諸門皆達。由是解之，疑心自息，必修行也。故《圓覺》云：方便隨順，其數無量。圓攝所歸，循性差別，當有三種。即是依此二門修止觀及俱行也。論本為此，故立一心法開二種門矣。

[The text says,] "In the commentary: 'Another explanation...', this is the second part, specifically explaining the removal of doubt. This is the meaning given in the Haedong commentary; because this meaning is rather pertinent, it is cited. 'Many paths' means doubting the Buddha, doubting the Dharma, doubting causes, doubting effects, one and many, emptiness and existence, and so forth; doubts are immeasurable, so it is said 'many paths'. 'Seekers of the Mahāyāna' are people who are determined to seek and advance toward the Mahāyāna; therefore, they have no frivolous doubts, but only these two. 'Doubting the Dharma' and so forth: doubting by saying, 'Is the Dharma-essence of the Mahāyāna one or many? If the Dharma-essence is one, self and other are without distinction; I am already the Buddha, so why seek further? Sentient beings are fundamentally accomplished, so why save them again?' Compassion and wisdom having subsided, vows and disciplines also cease; the three kinds of generating the aspiration are consequently not performed; hence it says 'obstructing the generation of the aspiration'. 'If the Dharma-essence is many, self and other become distinct; they achieve the path on their own, and I sink on my own, so how can I generate the aspiration to seek their buddha path? If I am like this, sentient beings are all so; why generate the aspiration to save them and cause them to become buddhas? Furthermore, if it is many, as the sūtras say: 'In the worlds of the ten directions there is only the One Vehicle', 'mind, Buddha, and sentient beings, these three are without distinction', and 'the One Mind, the one wisdom, and the fearlessnesses are also like this'—how are these to be reconciled?' Due to this hesitation, one cannot generate the aspiration to seek above and transform below. 'Doubting the approaches' and so forth: doubting by saying, 'The approaches for advancing should be immeasurable; not knowing this, which approach should one rely on? If one relies on all of them, how can one enter suddenly? If one takes one or two, which is right and which is wrong?' Due to this hesitation, one cannot practice. 'Establishing the One Mind' and so forth means that the Dharma of the Mahāyāna is solely the One Mind, and outside the One Mind there is no other dharma; but due to ignorance, rising from confusion about the sea of one's own mind, the waves of the six paths are formed; although the waves arise, they do not depart from the sea of the One Mind. In terms of marks, it does not obstruct seeking above and transforming below; in terms of nature, it does not hinder self and other sharing the same essence; great compassion and great wisdom are generated from this, so there is no doubt. 'Opening the two gates' and so forth means that although practices are immeasurable, they do not go beyond the two gates: relying on the tathatā gate, one cultivates the practice of cessation; relying on the saṃsāra gate, one gives rise to the practice of contemplation. If cessation and contemplation are operated together, the myriad practices are fully equipped; entering these two gates, all gates are penetrated. Understanding it in this way, doubtful thoughts naturally cease, and one will certainly practice. Therefore, the *Yuanjue jing* says: 'Skillful means of accord are immeasurable in number. When comprehensively subsumed to what they return to, following the distinctions of nature, there should be three kinds.' That is, relying on these two gates to cultivate cessation, contemplation, and joint practice. The treatise was fundamentally for this purpose; therefore, it establishes the dharma of the One Mind and opens the two kinds of gates."