起信論疏筆削記 9.39

9.39

論　異相中，初、能觀。疏　十解，即十住之異名。彼名發心，此名發意，名義俱同。等之一字，意該九住及與行、向，故云後也。留惑者，伏而未斷，故不證者，意為利生故。謂此菩薩悟真本有、達妄本空，隨順真如，修唯識觀，雙伏二障，不起現行，但留種子。若準法相宗，說以止觀力微，不斷隨眠也。若依《涅槃經》，地前菩薩依教起行，不可思議惑障不起，以悲願力助惑潤業，受生死身，六道教化，正當此義。若《唯識》說，初地已上悲增菩薩方有留惑之義。今此疏中於三賢位而論留惑者，以此是法性宗實教菩薩，根性猛利，初發心時便能頓了本性，達妄體空，順性修行諸波羅蜜，趣理速疾，於惑自在，故於三賢便說留也。得自在者，能入此觀，能伏此惑故。用觀既齊，故同一位。問：論文何故不直言二乘，而言觀智者，何謂耶？答：以二乘偏觀人空，菩薩雙觀二空，故分大小之別。今但就用人空觀同處為言，故得合論也。此則但約觀智力用，分同菩薩，而非全同。如或直言二乘者，恐成濫失，此則不同而同，須言觀智。

Treatise: In the mark of difference, first is that which contemplates. Commentary: "Ten understandings" is an alternative name for the ten abodes. That one is named "producing the mind," while this one is named "generating the intention"; name and meaning are both the same. The single character "etc." is intended to cover the remaining nine abodes along with the practices and dedications, hence it says "after." "Retaining afflictions" means suppressing without severing them, and "thus not realizing" is for the sake of benefiting sentient beings. This means that these bodhisattvas comprehend that the real is fundamentally present and understand that the false is fundamentally empty; complying with tathatā, they cultivate the contemplation of consciousness-only, suppressing both obstacles together so that they do not arise in active manifestation, merely retaining the seeds. If according to the Dharmalakṣaṇa school, it is said that because the power of śamatha-vipaśyanā is weak, they do not sever the latencies. If relying on the Mahāparinirvāṇa-sūtra, bodhisattvas prior to the bhūmis generate practice relying on the teaching, and inconceivable obstacles of affliction do not arise; by the power of compassionate vows they assist afflictions to moisten karma, receiving bodies in saṃsāra and teaching and transforming in the six destinies—this corresponds precisely to this meaning. If according to the Vijñaptimātra[siddhi], only compassion-predominant bodhisattvas on the first bhūmi and above have the meaning of retaining afflictions. Now, in this commentary, discussing retaining afflictions at the stage of the three worthies is because these are bodhisattvas of the true teaching of the Dharmatā school, whose faculties and nature are sharp and fierce; upon first generating the mind, they can immediately and suddenly comprehend the fundamental nature, understand that the essence of the false is empty, cultivate the perfections in accord with the nature, advance swiftly toward the principle, and have mastery over afflictions; hence retaining is spoken of even at the three worthies. "Attaining mastery" is because they can enter this contemplation and suppress these afflictions. Since their application of contemplation is equal, they are placed in the same stage. Question: Why does the treatise text not directly speak of the two vehicles, but speaks of "contemplative wisdom"—what does this mean? Answer: Because the two vehicles exclusively contemplate personal emptiness, whereas bodhisattvas contemplate both emptinesses, a distinction between Mahāyāna and Hīnayāna is made. Now, speaking solely in terms of the point of identity where they employ the contemplation of personal emptiness, they can be discussed together. This is only in terms of the power and function of contemplative wisdom being partially identical with bodhisattvas, not wholly identical. If it directly said "the two vehicles," it might cause the fault of conflation; since they are identical while being different, it was necessary to say "contemplative wisdom."