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# 起信論疏筆削記 9.40

起信論疏筆削記 9.40

- **Language:** Classical Chinese

### [9.40](https://indike.org/pramana/in.bauddha.taisho.1848.9.40)

二、所觀。疏　二種者，執取計名字相。分別等者，於身內計我、於外計所、於中具含、俱生分別，故云見愛。然於六根本中，除我見是見惑，餘皆是愛，如常所論。此二等者，即二乘、三賢同覺此相，俱能了知此我執故。明本下，明所覺異相發起因緣，謂未起智時，無明之念與異相和合，起諸煩惱，熾然不息，殊不覺知也。而今下，明能覺功用，謂於無明念中，照察人我愛見有無道理，知此煩惱由無明生，始了麁念，故云微覺，是覺念中之異義。

> Second, that which is contemplated. Commentary: "Two kinds" are the mark of clinging and grasping and the mark of reckoning names. In "conceptualizing," etc., reckoning an inner self within the body, an external mine without, and between them containing both innate and conceptually differentiated \[forms\], hence it says "views and craving." Yet among the six root \[afflictions\], except for the view of self which is an affliction of views, the remainder are all craving, as is commonly discussed. "These two..." means the two vehicles and the three worthies equally awaken to this mark, both being able to fully know this attachment to self. From "Clarifying the root..." onward, it clarifies the causes and conditions for the arising of the mark of difference that is awakened to, meaning that before wisdom arises, the thought of fundamental ignorance combines with the mark of difference to arouse the afflictions, blazing without rest, entirely unperceived. From "Yet now..." onward, it clarifies the function of that which is capable of enlightenment, meaning that within the thought of ignorance, one observes and investigates whether the personal self, craving, and views exist or not, knowing that these afflictions arise from ignorance; only then does one comprehend coarse thoughts, hence it says "subtly awakens," which is awakening to the meaning of difference within thought.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.9.40) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1848.9.40](https://indike.org/pramana/in.bauddha.taisho.1848.9.40) · Pramāṇa
