起信論疏筆削記 9.46

9.46

四、結觀。疏　異前等者，揀異前後。前云麁分別執著，今但云分別，故異前也。後云微細念，今云麁念，故異後也。此四下，明前九地所覺四種住相多少不同，如前所配。此菩薩以於無明念中各隨其分，以始覺力離此念中四種相也。然則前不離後、後兼離前，今就別意各指一相也。下文即生滅因緣六染義中，廣釋如彼。眠生相等者，然今且約通意而指生相；若別而言之，初地尚餘智等四相，二地至七地餘現等三相，八地餘轉生二相，九地餘一生相。由是隨其智力，覺彼多少不同，故名隨分。

Fourth, concluding the contemplation. The Commentary explains: "Different from the preceding..." means distinguishing it from what precedes and succeeds. Preceding it, it said "coarse conceptual differentiation and attachment"; now it only says "conceptual differentiation," so it is different from the preceding. Succeeding it, it says "subtle thoughts"; now it says "coarse thoughts," so it is different from the succeeding. "These four..." below clarifies that the four kinds of marks of abiding awakened to by the preceding nine bhūmis differ in amount, as assigned above. These bodhisattvas, within the thought of avidyā, each according to their portion, by the power of actualized enlightenment depart from the four kinds of marks within this thought. However, the former does not depart from the latter, but the latter departs from the former as well; now, according to a specific perspective, each refers to a single mark. In the text below, in the explanation of the six defilements among the causes and conditions of arising and ceasing, it is broadly explained as there. "The latent mark of arising..." and so forth: now, however, it refers generally to the mark of arising; if spoken of specifically, the first bhūmi still has the four marks beginning with cognition; the second to seventh bhūmis still have the three marks beginning with manifestation; the eighth bhūmi still has the two marks of transformation and arising; the ninth bhūmi still has the one mark of arising. Therefore, according to the power of their wisdom, they awaken to differing amounts [of these marks]; hence it is called "according to their portion."