起信論疏筆削記 7.30

7.30

論　究竟者，至極義，意明立空之言至極，只為顯於真實也。遂能等者，以妄空為能顯，真實為所顯。不因彼妄空，焉知此真實？異妄無體者，妄攬真有，真元自有，故云異也。有流者，有謂三有、二十五有，流即四流、九流。以彼諸有煩惱，能漂溺群物，故總名流，即根隨等共有二十六使；此論即三細、四麁，如是煩惱多不可計，故曰恒沙。若準此論所說，即過河沙數，理實無量，豈止河沙？若有定數，恐非了義。所言異者，彼曰煩惱，此名功德，彼染此淨、彼空此有故。相離者，妄體本空，無可相隨，故下文云：一切煩惱染法皆是妄有，性自本無，未曾與如來藏相應故。無上法者，即大智慧光明義等，是佛所證之法，故云無上。此皆即性之德，德皆是性，不相捨離，故曰相隨。

Śāstra: "Ultimate": means the supreme limit, meaning that establishing the word "empty" at its utmost limit is solely for the sake of revealing the real and true. "Can subsequently..." and so forth: taking the emptiness of delusion as that which reveals, and the real and true as that which is revealed. Were it not for that emptiness of delusion, how could this real and true be known? "Different from delusion in having no substance": delusion borrows the real to exist, whereas the real is fundamentally self-existent; hence it is called "different". "Flow of existences": "existences" refers to the three existences and twenty-five existences; "flow" refers to the four flows and nine flows. Because the afflictions of those existences can drift and drown sentient beings, they are collectively called "flows", which are the twenty-six fetters of root and secondary afflictions and so forth; in this śāstra, they are the three subtle and four coarse marks. Such afflictions are incalculably numerous, and hence are called "sands of the Gaṅgā". If based on what this śāstra explains, they exceed the number of the sands of the river; in principle they are truly immeasurable—how could they stop at the sands of the river? If there were a fixed number, it would probably not be the definitive teaching. As for the word "different": the former is called affliction, whereas the latter is called virtue; the former is defiled and the latter pure, the former empty and the latter existent. "Apart from each other": the substance of delusion is fundamentally empty and has nothing that can accompany [the real]; hence the text below says: "All defiled dharmas of affliction are falsely existent, their nature is fundamentally non-existent, and they have never associated with the tathāgatagarbha." "Unsurpassable dharmas": namely the meanings of the radiance of great wisdom and so forth, which are the dharmas realized by the Buddha, and are therefore called "unsurpassable". These are all virtues identical with nature, and the virtues are all nature itself, not abandoning or departing from each other; hence they are said to "accompany each other".