起信論疏筆削記 7.2

7.2

疏　釋上等者，立義文云：何以故？是心真如相即示摩訶衍體等。今此正釋也。科動靜不一不異，如次是前二門與不相離義，頓說實難，故成前後。觀智境者，以體非名相之法，故言念之所不及。言念尚所不及，豈落見聞？唯久修觀智，方得相應。所以說者，意令如此用心也。故下文云：離言說相，離名字相，離心緣相，乃至若離於念，名為得入。亦如《楞伽》云：真實離文字，修行示真實。次後科云生信境者，以有空不空二種義相，既容言說故，得聞者生於信心，所以說者亦意令生信也。故下文云：依言說分別，有二種義等。亦如《楞伽》云：言說別施行，分別應初業。

[On the Commentary's] "Explaining the above..." and so on: the text establishing the proposition says: "Why? This mind's mark of tathatā demonstrates the essence of Mahāyāna," and so forth. Now this directly explains it. The section headings [concerning] movement and stillness being neither one nor different correspond respectively to the preceding two gates and the meaning of being not separate; to speak of them simultaneously is indeed difficult, so they are presented sequentially. [On] "the realm of contemplative wisdom": because the essence is not a phenomenon of names and marks, it is beyond the reach of speech and thought. If it is beyond the reach of speech and thought, how could it fall into seeing and hearing? Only by long cultivating contemplative wisdom can one attain resonance with it. The reason it is spoken of is with the intent of causing one to apply the mind in this way. Thus the text below says: "Free from the mark of speech, free from the mark of names, free from the mark of mind-objects... up to: if one is free from thought, it is called attaining entry." It is also as the Laṅkāvatāra says: "The real is free from letters; / Cultivation demonstrates the real." Next, the subsequent section heading says "the realm that generates faith": because it has the two kinds of conceptual marks of emptiness and non-emptiness, since it permits speech, those who hear it can generate a mind of faith; the reason it is spoken of is also with the intent of generating faith. Thus the text below says: "Relying on verbal discrimination, there are two kinds of meanings," and so forth. It is also as the Laṅkāvatāra says: "Speech is set forth distinctively; / Discrimination corresponds to the beginner's practice."