起信論疏筆削記 7.13

7.13

論　是故下，三：初、標舉能離。疏　是所執下二句，解是故二字。是故者，指前二段為所以也。所執空，即指前無一切境相。真心不動，即指前心性不生滅也。由斯之故，遂得一切諸法即真如也。然此二句又迭互相成，乃由所執本空，所以真心不動；又由真心不動，故得所執本空。其猶萬像本空，明鏡不動。由此下，正結真實，由此二字指前所以。一切下，正顯真如，即釋論中一切法下文也。此中顯真而舉一切法者，以其性不離相故，一切諸相性所成故，人皆執相以迷性故。今約相而顯性，令知相即無相，唯一真如，觸境對緣任運合道，動靜施作無非妙門。然此論中從本之言，與下畢竟之言，相望互成影說。謂從本二字，約望過去以顯真義，謂非是先來不離言等諸相，而今方離，以從本已來便自離相，影取未來畢竟如是。下畢竟二字，約望未來以明如義，謂非是只於今日平等不變不破，以盡未來際畢竟平等不變不破，亦影取過去從本以來便自如此。又此二義各通下三句而轉，又一切法言亦通下畢竟而轉，思之可見。

[Treatise:] "Therefore..." [Commentary:] Third, [in three parts]: first, indicating that which is capable of being free. [Commentary:] The two lines "That which is grasped is [empty]..." explain the two words "therefore." "Therefore" points to the preceding two sections as the reason. That which is grasped being empty points to the earlier absence of all marks of objects. The true mind being unmoved points to the earlier non-arising and non-ceasing of the nature of the mind. Because of this, it is attained that all dharmas are just tathatā. However, these two lines also mutually establish each other: it is because that which is grasped is fundamentally empty that the true mind is unmoved; and it is because the true mind is unmoved that that which is grasped is fundamentally empty. It is like the myriad images being fundamentally empty while the bright mirror is unmoved. "Due to this..." directly concludes with reality; the two words "due to this" point to the preceding reason. "All..." directly reveals tathatā, which explains the subsequent text in the treatise starting with "all dharmas." Here, in revealing the true, all dharmas are brought up because their nature is not separate from marks, because all marks are constituted by the nature, and because people all grasp at marks and are confused about the nature. Now, revealing the nature relative to marks causes one to know that marks are precisely markless, being solely the one tathatā; encountering objects and confronting conditions, one spontaneously accords with the Way; in movement or stillness, action or deed, there is nothing that is not a marvelous gate. However, the words "from the origin" in this treatise and the words "ultimately" below mutually complement and cast reflections on each other. The two words "from the origin" are stated looking back to the past to reveal the meaning of the true, meaning that it is not that it previously was not free from marks such as words and only now becomes free, but that from the origin it has spontaneously been free from marks, casting a reflection that encompasses the future as ultimately being like this. The two words "ultimately" below are stated looking forward to the future to clarify the meaning of "suchness" (tathā), meaning that it is not only today that it is equal, unchanging, and unbroken, but that to the end of the future limit it is ultimately equal, unchanging, and unbroken, also casting a reflection that encompasses the past as having spontaneously been like this from the origin. Furthermore, these two meanings each apply to and unfold through the three lines below, and the phrase "all dharmas" also applies to and unfolds through the "ultimately" below. By reflecting on this, it can be understood.