起信論疏筆削記 6.5

6.5

疏依宗下，三、彰位。所依之法染淨雖通，所顯之義唯局於淨，體相用三各不相是，故名差別。離障所顯，翻染得名，故云唯淨。故下相大文云：心性無動，則有過河沙等諸淨功德相義示現。用大云：除滅無明，見本法身，自然而有不思議業種種之用。據此所說，正唯屬乘。而言大位者，以體大通染淨故，今約多分，判在果也。又體大雖通於染，以彼之名亦從顯得。若在因時則無體大之名，至相用顯時，方對此二以彰體名，由是三義皆屬淨也。

From "Based on the school..." in the commentary downward is the third part, manifesting the stage. Although the relied-upon dharma pervades defilement and purity, the revealed meaning is confined exclusively to purity. The three—essence, attributes, and function—are not identical to one another, and are therefore called "differentiations." Being revealed upon separation from hindrances, they obtain their name by reversing defilement; hence it is said to be "exclusively pure." Therefore the text on the greatness of attributes below says: "If the mind-nature is motionless, there is the manifestation of the meaning of attributes of pure qualities exceeding the sands of the Ganges." The greatness of function says: "Eradicating avidya, one sees the fundamental dharmakāya, and spontaneously has the manifold functions of inconceivable activity." According to what is said here, they properly belong only to the vehicle. As for saying "the general position," because the greatness of essence pervades defilement and purity, now, in terms of the majority, it is judged to be in the fruition. Furthermore, although the greatness of essence pervades defilement, its name is also obtained through manifestation. When in the causal stage, there is no name "greatness of essence"; only when the attributes and function are manifested is the name "essence" displayed in contrast to these two. Because of this, all three meanings belong to purity.