起信論疏筆削記 6.18

6.18

論　是心下，疏二：初、釋前二句，二：初、別釋當文也。隨熏變動者，謂隨染淨因緣所熏，令心變改動轉，成生滅故。總舉等者，撮下一門之義，在此生滅二字之中，故云總舉。依如來藏等者，具云：心生滅者，依如來藏故有生滅心，所謂不生不滅與生滅和合，乃至性染幻差別故。都有七十五行論文，是此所起也。緣由者，所以義。起下等者，具云復次生滅因緣者，所謂眾生依心意意識轉故。此義云何？以依阿梨耶識，說有無明，乃至不能得隨順世間一切境界種種知故。共有四十九行論文，是此所起也。狀謂形狀，妄識所知境也。揀異真如相是義相，相即性也，非識境界，唯智所證故。起下等者，具云復次分別生滅相者，有二種。云何為二？一者麁與心相應故，二者細與心不相應故，乃至唯癡滅故，心相隨滅，非心智滅。共有一十四行，是此起也。然此立義分中所立義本，即有八字，謂真如相、生滅因緣相。下解釋分中度有一百六十三行，逐段而釋，如前所配。從四熏習下，即通明染淨生滅起之由致也。若更束八字，不出心之一字，更展一百六十三行論文，以成百餘部大乘經，此顯論主證悟心中自在之用。

In the treatise, from "This mind..." onward, the commentary has two [parts]: first, explaining the preceding two lines, which has two: first, explaining this specific text. "Changing and moving in accordance with perfuming": this means that perfumed by defiled and pure causes and conditions, it causes the mind to change and move, becoming arising and ceasing. "Generally presenting... and so on" summarizes the meaning of the whole gate below within these two words "arising and ceasing"; hence it is called "generally presenting." "Based on the tathāgatagarbha... and so on" fully says: "The arising and ceasing of the mind: based on the tathāgatagarbha there is the mind of arising and ceasing, namely, the non-arising and non-ceasing harmonizing with arising and ceasing... up to... because of the illusory differentiations of natural defilement." There are altogether seventy-five lines of treatise text which are initiated by this. "Causes and reasons" has the sense of "that whereby." From "Initiating the text below... and so on" fully says: "Furthermore, as for the causes and conditions of arising and ceasing, they are what sentient beings transform based on mind,意 [manas], and consciousness. What does this mean? Because based on the ālayavijñāna, avidyā is said to exist... up to... not being able to follow and conform with the manifold knowledge of all worldly objective realms." There are altogether forty-nine lines of treatise text which are initiated by this. "Shape" refers to physical form, which is the objective realm known by deluded consciousness. It is distinguished from the mark of tathatā, which is a mark of meaning; the mark is precisely the nature, not an objective realm of consciousness, because it is verified only by wisdom. From "Initiating the text below... and so on" fully says: "Furthermore, in conceptually differentiating the marks of arising and ceasing, there are two kinds. What are the two? The first is coarse, because it is associated with the mind; the second is subtle, because it is dissociated from the mind... up to... because only delusion ceases, the marks of the mind cease accordingly, not that the wisdom of the mind ceases." There are altogether fourteen lines which are initiated by this. Thus, the root meanings established in this section on setting forth the meaning consist of eight characters, namely: "the mark of tathatā" and "the marks of the causes and conditions of arising and ceasing." Below, in the section on explanation, there are roughly one hundred and sixty-three lines, which are explained section by section as allocated above. From "the four perfumings" onward generally clarifies the causes and reasons for the arising of defiled and pure arising and ceasing. If one further bundles these eight characters, they do not go beyond the single character "mind"; and if one expands the one hundred and sixty-three lines of treatise text, they constitute over a hundred Mahāyāna sūtras. This reveals the treatise master's unhindered function within his verified awakening.