起信論疏筆削記 7.14

7.14

論　離言下，正顯所離，二：初、離妄相以顯真。疏言語路絕者，上句即音聲不及，下句即名句文不及。既聲名句文不及，即當言語路絕也。非聞慧境者，聲名句文是所聞故。意言分別者，意言即是分別也。以形口曰言，在意曰分別，今以所分別與所言同，故云意言也。夫人發言皆意中之事，故《詩．序》云：情動於中而形於言也。心行處滅者，以相是心之行處，行猶緣也。既離於相，心無所緣，所緣既無，能緣亦絕，無相真理何思慧之所及乎？離偽等者，偽則鍮似真金，妄謂影如本質，凡是有名相法悉皆偽妄，故《金剛》云：凡所有相皆是虛妄。又《楞嚴》云：幻妄稱相，以偽妄故，則非是真。今既離於名相，即非偽妄故名為真。離異等者，謂有差別、有變異，可破壞也。今既皆離，故名如也。又若約的訓，如者似也。夫法異則不似，不似即非如。今既不異，不異即相似，似即如義也。故圭山云：「謂此實體，於未來常如過去，於色中常如受中，真實相如，非為妄似。」展轉釋者，為何畢竟平等？為無有變異故。因何無有變異？為不可破壞故。又不可破壞者，為無有變異故。無有變異者，為畢竟平等故。離世間者，世謂遷流，間謂墮在其中，以差別變異破壞是世間法。今皆反此，故云離也。非脩慧境者，脩即是定，非定境也。夫苦、空、無常、不淨等，皆是定所緣故。正智相應者，即如之智證即智之如，除此之外，莫能及焉。故下文云：以離念境界，唯證相應故。從上來下，乃是通斷前後二文，仍辨下段之意，以對非三慧境也。

[Treatise:] "Free from words..." [Commentary:] Directly revealing that which is to be freed from, in two parts: first, freeing from false marks to reveal the true. [Commentary:] "The path of speech is cut off": the preceding line means sounds do not reach it, and the following line means names, phrases, and syllables do not reach it. Since sounds, names, phrases, and syllables do not reach it, it corresponds to the path of speech being cut off. "Not the domain of wisdom arisen from hearing": because sounds, names, phrases, and syllables are what is heard. "Mental-speech conceptual differentiation": mental speech is just conceptual differentiation. What is expressed by the mouth is called speech; what is in the mind is called conceptual differentiation. Now, because what is conceptually differentiated is identical to what is spoken, it is called mental speech. Every spoken utterance of a person is an affair within the mind; therefore the Preface to the Classic of Poetry says: "Feelings are stirred within and take form in words." "The place of mental activities ceases": because marks are the place where the mind acts, and "acting" is like cognizing. Since one is free from marks, the mind has no cognized object; with the cognized object absent, the cognizing subject is also cut off; how could the markless true principle be reached by wisdom arisen from reflection? "Free from the counterfeit...": "counterfeit" refers to brass resembling true gold; "false" refers to a reflection being like the original substance. All dharmas possessed of names and marks are counterfeit and false. Therefore the Diamond Sūtra says: "All that has marks is empty and false." And the Śūraṅgama-sūtra says: "Illusory falsehood is called marks." Because they are counterfeit and false, they are not true. Now, being free from names and marks, it is not counterfeit and false, hence it is called "true." "Free from difference...": this means having differentiation, having change, and being destructible. Now, being free from all these, it is called "suchness" (tathā). Furthermore, according to precise glossing, "suchness" (ru) means "resemblance." When dharmas differ, they do not resemble; not resembling, they are not "such." Now, since they do not differ, not differing means resemblance, and resemblance is the meaning of "suchness." Therefore Guishan said: "This real essence, in the future is always like the past, in form is always like sensation; truly resembling, it is not a false resemblance." "Explaining in succession": why is it ultimately equal? Because it has no change. Why has it no change? Because it cannot be broken or destroyed. Again, that which cannot be broken or destroyed is so because it has no change. That which has no change is so because it is ultimately equal. "Free from the worldly": "world" (shi) means遷流 flux; "in" (jian) means falling into its midst; for differentiation, change, and destruction are worldly dharmas. Now, all being the opposite of these, it is said to be free. "Not the domain of wisdom arisen from cultivation": cultivation refers to concentration; it is not a domain of concentration. For suffering, emptiness, impermanence, impurity, and the like are all the cognized objects of concentration. "Corresponding with correct wisdom": wisdom that is identical with suchness realizes suchness that is identical with wisdom; other than this, nothing can reach it. Therefore the text below says: "Because it is a realm free from thought, it is only realized in correspondence." "From above..." unifies and judges the two passages before and after, further distinguishing the intention of the subsequent section in contrast to not being the domain of the three wisdoms.