起信論疏筆削記 9.10

9.10

科始覺者，亦可前略明始覺體，今廣明始覺相，後始不異本，即結相同體。初、標因果。疏　染心者，即六染心。性淨者，即如來藏。以污淨成染，故說淨為染源，故下文云：是心從本以來自性清淨而有無明，為無明所染，有其染心。麁相者，即轉、現二相并六麁等。轉、現亦是細中之麁，並為麁相。生相即業相，妄中最細者，以麁從細生，故說細為麁源，故下文云：麁中之細，細中之麁，菩薩境界；細中細，是佛境界。

Regarding the heading "actualized enlightenment": it can also be that earlier it briefly clarified the essence of actualized enlightenment, now it extensively clarifies the marks of actualized enlightenment, and later the actualized not being different from the original concludes the marks into identity with the essence. First, identifying cause and fruit. Regarding the commentary's "defiled mind": that is, the six defiled minds. "Nature-pure" is the tathāgatagarbha. Because defiling the pure forms defilement, the pure is called the source of defilement; hence the text below states: "This mind is from the very beginning pure in its own nature, yet ignorance exists; being defiled by ignorance, it has its defiled mind." "Coarse marks" refers to the marks of transformation and manifestation, together with the six coarse marks and so forth. Transformation and manifestation are also the coarse within the subtle, and are all coarse marks. The mark of arising is the karma mark, the subtlest among the deluded; because the coarse arises from the subtle, the subtle is called the source of the coarse. Hence the text below states: "The subtle within the coarse and the coarse within the subtle are the realm of bodhisattvas; the subtle within the subtle is the realm of buddhas."