起信論疏筆削記 9.31

9.31

以體下，二、顯覺起功用。即指前內外熏力，能起始覺也。體同，即外緣之體與內因體無二相故，即真如同本覺也。用融，即外緣教法與內厭求二相通和，不相違拒也。領彼聞熏者，正顯同融之相，若不同融，即不領受。以領彼故，遂能資益，內熏覺性，起始覺之解。解力既增，無明力劣，故得反流漸向心源也。始息滅相下，明其漸向之義。從初信位止其造惡，次了我空，漸斷法執，覺至本識，窮了生相。纖塵既盡，覺照獨存，故曰朗然大悟，即無明夢盡，成究竟覺也。覺了等者，心源常湛，本自不動，動相既無，對誰云靜？下云：覺心初起，心無初相故。又云：譬如有人迷東為西，方實不轉等。平等者，心無二相故。再言之者，平等之相亦復平等故。或即本末平等、能所平等、自他平等，以要言之，諸相待法悉平等故。

"Because the essence..." is second: revealing the efficacy of the arising of enlightenment. This refers to the aforementioned inner and outer perfuming powers being able to initiate actualized enlightenment. "The essences are identical" means the essence of the external condition and the essence of the internal cause have no duality of marks; that is, tathatā is identical with original enlightenment. "The functions fuse" means the external condition of the teaching and the internal aversion and seeking harmonize with each other without conflict or resistance. "Receiving that hearing and perfuming" directly shows the character of identity and fusion; if they were not identical and fused, there would be no receiving. Because it receives that, it is able to support and benefit, internally perfuming the enlightened nature and initiating the understanding of actualized enlightenment. When the power of understanding increases and the power of ignorance weakens, one can reverse the flow and gradually approach the mind's source. From "First ceasing the mark of cessation..." onward, it clarifies the meaning of gradually approaching. From the stage of initial faith, one halts the committing of evil; next one clearly realizes personal selflessness, gradually cuts off attachment to dharmas, awakens up to the fundamental consciousness, and exhausts the mark of arising. Once the fine dust is completely eliminated, the enlightened illumination alone remains; hence it says "lucidly and greatly awakens," which is the exhausting of the dream of ignorance and the realization of ultimate enlightenment. In "Realizes...", the mind's source is ever-placid and fundamentally immovable; since the mark of movement does not exist, against what could one speak of stillness? Below it says: "When the mind's initial arising is realized, the mind has no initial mark." It also says: "Like a person who is confused about east and takes it as west, the direction does not actually turn," and so forth. "Equality" means the mind has no duality of marks. Repeating it twice is because the mark of equality is itself also equal. Or it means the equality of root and branch, the equality of subject and object, the equality of self and other—in short, all mutually relative dharmas are completely equal.