起信論疏筆削記 9.45

9.45

三、利益。疏　雖知等者，意明此地相續雖亡，二地至六地智相猶在，在觀則無、出觀還有，雖不故意，任運如斯，以是俱生修道惑故。今論無住相者，但約在觀時及後位說故。又亦可此文是却說地前行相，意明在地前時信教修觀，知一切法唯是識現，不起麁念分別執著，此即已離前異相也。然未親證法空，至出觀後，而於染淨法上尚起法執分別，即相續相也。若至初地，親證唯心境界，遠離二取，分別隨眠，覺相續相乃至見相，故云念無住相。今論無住相者，但通約後位而說也。明彼下，辨所覺住相生起因緣，謂未覺之時，無明之念與此住相和合，堅執而住，竟無所改也。今與下，明能覺功用，謂於無明念中照察法我，及能所心境有無道理，了不可得，即轉分別之心成無分別智故，故云念無住相。

Third, the benefit. The Commentary explains: "Although knowing..." means to clarify that although continuity is extinguished at this bhūmi, the mark of cognition still remains from the second to the sixth bhūmis; it is absent while in contemplation, but present again upon emerging from contemplation; although not intentional, it is naturally so, because it is an innate affliction to be eliminated in the path of cultivation. Now, the Śāstra speaks of "having no mark of abiding" only with respect to the time of being in contemplation and the subsequent stages. Furthermore, it is also possible that this text is looking back to explain the practices before the bhūmis, meaning: while before the bhūmis, believing the teaching and practicing contemplation, one knows that all dharmas are only the manifestations of consciousness and does not give rise to coarse thoughts of conceptual differentiation and attachment; this is already departing from the preceding mark of difference. Yet, not having directly realized dharma-emptiness, upon emerging from contemplation one still gives rise to conceptual differentiations of dharma-grasping regarding defiled and pure dharmas, which is the mark of continuity. If one reaches the first bhūmi, one directly realizes the realm of mind-only, distances oneself from the two graspings and the dormant afflictions of conceptual differentiation, and awakens to the mark of continuity up to the mark of seeing; hence it says "the thought has no mark of abiding." The Śāstra's current statement of "having no mark of abiding" is only stated comprehensively with respect to the subsequent stages. "Clarifying that..." below distinguishes the causes and conditions for the arising of the mark of abiding that is awakened to, meaning that when one has not yet awakened, the thought of avidyā combines with this mark of abiding, firmly grasps it and abides in it, without ever altering it. "Now together with..." below clarifies the function of the subject that awakens, meaning that within the thought of avidyā, one investigates whether dharma-self, as well as subjective and objective mind and objects, exist or not, and finds them completely unobtainable; that is, the conceptually differentiating mind is transformed into non-conceptual wisdom; hence it says "the thought has no mark of abiding."