起信論疏筆削記 9.32

9.32

如經下，引證，即《華嚴經》，經云：譬如有人夢中見身墮在大河，為欲渡故，發大勇猛，施大方便，以大勇猛施方便故，即便𭔏寤，既𭔏寤已，所作皆息。菩薩亦爾，見眾生身在四流中，為救度故，發大勇猛，起大精進。以勇猛精進故，至不動地，既至此已，一切皆息，二行相行悉不現前。彼之意者，說此菩薩從有相有功用，入此地無相無功用，得無生忍，不見我及眾生、菩提涅槃、生死煩惱故。二行俱息，以得法無分別故。今此約究竟位，始覺同本，無相可覺，平等平等。位雖不同，大意無異，故云大意如此。

"As a sūtra says..." adduces proof, namely the Avataṃsaka-sūtra. The sūtra says: "Like a person who in a dream sees his body fallen into a great river, and desiring to cross over, produces great boldness and employs great expedient means; because of producing great boldness and employing expedient means, he immediately awakens; having awakened, all actions cease. The bodhisattva is also like this: seeing the bodies of sentient beings in the four flows, desiring to rescue them, he produces great boldness and generates great vigor; by means of bold vigor, he reaches the Immovable ground; once he has reached this, all [actions] cease, and the activities of both characters do not appear at all." Its intention is to say that this bodhisattva, from having marks and having exertion, enters this ground of marklessness and non-exertion, attaining the endurance of the non-arising of dharmas, seeing neither self nor sentient beings, neither bodhi nor nirvāṇa, neither saṃsāra nor afflictions. Both activities cease, because he has attained the non-conceptualization of dharmas. Here, in terms of the ultimate stage, actualized enlightenment is identical with the original; there is no mark to be awakened to, and it is equal and equal. Although the stages differ, the general meaning is not different; hence it says "the general meaning is like this."