起信論疏筆削記 9.21

9.21

二、別下，二：初、略配。下文約位等者，即將此覺四相位對下六染文，即知此四別分，各成多少不等，如下文云：一者執相應染，依二乘解脫，及信相應地遠離，即是此文，如二乘觀智，初發意菩薩等。覺於念異，念無異相等，下文具云：二者不斷相應染，依信相應地，修學方便，漸漸能捨，得淨心地，究竟離故。乃至五者能見心不相應染，依心自在地能離故。此上四染即是此文云：如法身菩薩覺於念住，念無住相等。又下文云：六者根本業不相應染，依菩薩盡地得入如來地，能離故。即是此文，如菩薩地盡，滿足方便，一念相應，覺心初起，心無初相等也。以此對彼，足見四相別分之義。但以彼約淨智翻染，一向就煩惱道說，故不說於滅相。今文約覺起始終具論，故總明四相也。準《海東疏》配，生相有三，三細也；住相四，即七識四惑；異相六，即根本六煩惱；滅相有七，即身三口四。然彼所說法體即同，但開合有異。今疏即就當論所辨，以要順宗故，無以棄近而就遠也。

Second, "Separately..." below, in two parts: First, brief matching. As for "The subsequent text with regard to stages," etc.: taking these four marks of awakening and matching them against the subsequent text on the six defiled minds, one then knows that in distinguishing these four separately, each comprises varying amounts, as the subsequent text states: "First is the defilement corresponding to attachment; based on the liberation of the two vehicles and the stage corresponding to faith, it is left far behind." This is precisely the text here, such as: "the contemplative wisdom of the two vehicles and initial aspiring bodhisattvas," etc., "awaken to the difference of thought, so that thought lacks the mark of difference," etc. The subsequent text states in full: "Second is the defilement corresponding to non-interruption; based on the stage corresponding to faith, cultivating expedient means, one is gradually able to abandon it, and upon attaining the stage of the pure mind, it is ultimately separated from," down to: "Fifth is the defilement not corresponding to the capable-of-seeing mind; based on the stage of mental mastery, one is able to separate from it." The above four defilements are precisely what the text here says: "like a dharmakāya bodhisattva awakening to the abiding of thought, so that thought lacks the mark of abiding," etc. Furthermore, the subsequent text says: "Sixth is the fundamental karmic non-corresponding defilement; based on the bodhisattva's culminating stage, attaining entry into the Tathāgata-stage, one is able to separate from it." This is precisely the text here: "like when the bodhisattva stages are exhausted, having fulfilled expedient means, in a single thought of correspondence, one awakens to the mind at its initial arising, so that the mind lacks the initial mark," etc. Matching this against that, the meaning of distinguishing the four marks separately is fully evident. However, because that text speaks exclusively of the path of afflictions with regard to pure wisdom overturning defilement, it does not speak of the mark of cessation. The present text speaks comprehensively of the four marks because it treats the arising of awakening in its entirety from beginning to end. According to the Haedong Commentary's correlation: the mark of arising has three, namely the three subtle marks; the mark of abiding has four, namely the four afflictions of the seventh consciousness; the mark of difference has six, namely the six root afflictions; the mark of cessation has seven, namely the three bodily and four vocal [actions]. Yet the actual dharmas spoken of there are identical; they differ only in unfolding and combining. The present commentary simply relies on what is distinguished in this treatise itself, in order to conform strictly to its main tenets, so there is no need to abandon the near to take up the far.