起信論疏筆削記 9.50

9.50

四、結觀。疏　念中最細者，故下文云：無明熏習所起識者，乃至菩薩究竟地不能盡知，唯佛窮了。生相者，配屬四相也，以在九為業、在四名生。今約四位，故須配入。又以論中無生相之言故，如前凡位亦無滅相之言，疏亦配也。此相等者，前諸位中但言以捨以離等，而無遠字。今以業相最微，更無微細為此相本。既能覺了，更無遺餘，方稱遠離也。真性現者，以妄覆故真性不現，以不現故不得見性。今既離妄，性即現前，以現前故即得見性。前三下，對前辨異也。下云：一切眾生不名為覺，以從本已來未曾離念故。既有念在，為念所障，豈得云見心性耶？《仁王》云：始從伏忍至願三昧，照第一義，不名為見。所謂見者，是薩婆若。前三下，敘前位也。業識為生滅本，前既未離，豈名常住？今生下，辨此位也。前但夢中覺夢，今此夢念都盡，是謂大覺，方名常住。《佛地論》云：如大夢覺。即斯義也。

Fourth, concluding the contemplation. The Commentary explains: "The most subtle among thoughts": hence the text below states: "The consciousness arisen from the vāsanā of avidyā cannot be fully known even up to the bodhisattva's ultimate bhūmi; only a buddha thoroughly comprehends it." "The mark of arising": assigning it to the four marks, because among the nine it is [the mark of] karma, and among the four it is named [the mark of] arising. Now, in terms of the four stages, it must be so assigned. Moreover, because the Śāstra has no mention of the phrase "mark of arising," just as the previous stage of ordinary beings also lacked the phrase "mark of cessation," the Commentary also assigns it. "This mark..." and so forth: the preceding stages merely said "by abandoning," "by departing," etc., without the word "distancing." Now, because the mark of karma is the most subtle and there is nothing more subtle to serve as the root of this mark, having awakened to and comprehended it with nothing remaining, it is truly called "distancing oneself from." "The true nature appears": because it is covered by delusion, the true nature does not appear; because it does not appear, one cannot see the nature. Now, having departed from delusion, the nature appears before one; because it appears before one, one immediately attains sight of the nature. "The preceding three..." below distinguishes the difference with the preceding. Below it says: "All sentient beings are not called enlightened, because from the beginning they have never departed from thought." Since thought remains and one is obstructed by thought, how could one be said to see the nature of mind? The Renwang [jing] says: "From the forbearance of subduing up to the samādhi of vows, illuminating the primary truth is not called seeing; what is called seeing is sarvajña." "The preceding three..." below recounts the preceding stages: the karmic consciousness is the root of arising and ceasing; since the preceding have not yet departed from it, how could they be called eternally abiding? "Now the arising..." below distinguishes this stage: previously, one merely awakened from a dream within a dream; now, these dream-thoughts are completely exhausted, which is called the great awakening, and only then is it called eternally abiding. The Buddhabhūmi-śāstra states: "Like awakening from a great dream"—this is precisely the meaning.