起信論疏筆削記 9.56

9.56

又釋下，約四相相望明等義，意明四相皆是轉彼靜心所成。所成四相既各無體，豈不即是一靜心耶？靜心即無念也。既一一相皆即無念，是故平等。以平等故，得無念者而能知之。如一珠中現四色像，見珠體者悉能知之。然前以有念即無念為等義，此以四相各即無念為等義也。此上前解是《海東疏》。依《大論》釋義，則約覺至心源，以已得無念故，則知一切眾生生住異滅也。然據論文，只有知心相之言，且無眾生之語。今直就論文更助一解，謂得此無念之時，已覺初相本無所起，常自一心，本來無念，由是則知四相皆然。即是一心，是心之相元未曾起，非謂別有生住異滅從心而起也。何以故？以一一相皆同初相，即是無念，故云以無念等故。無念唯一，故云等也。故次文云：四相俱時同一覺故，一覺即無念也。故後譯云：若妄念息，即知心相生住異滅皆悉無相也。即符此解，有智請詳。

'Another explanation…' clarifies the meaning of equality in terms of the four marks facing one another, meaning that the four marks are all formed by the transformation of that tranquil mind. Since the four marks that are formed each have no essence of their own, are they not indeed the one tranquil mind? The tranquil mind is itself freedom from thought. Since each mark is itself free from thought, they are therefore equal. Because they are equal, one who has attained freedom from thought is able to know them. Just as four colored images appear in a single jewel, one who sees the body of the jewel can know them all. However, the former took 'having thoughts is itself free from thought' as the meaning of equality, while this takes 'the four marks each being free from thought' as the meaning of equality. The preceding interpretation above is from the Haedong Commentary. If one interprets the meaning according to the Great Commentary, it is considered in terms of penetrating to the source of the mind: because one has already attained freedom from thought, one knows the arising, abiding, changing, and ceasing of all sentient beings. However, relying on the text of the treatise, there are only the words 'knowing the marks of the mind', and no mention of 'sentient beings'. Now, directly following the text of the treatise, I will additionally offer an interpretation: when one attains this freedom from thought, one has already awakened to the fact that the initial mark originally has nothing that arises, being constantly the One Mind and originally free from thought; from this, one knows that the four marks are all like this. That is, they are the One Mind, and the marks of this mind have fundamentally never arisen; it is not that there are separate arising, abiding, changing, and ceasing arising from the mind. Why is this? Because each and every mark is identical to the initial mark and is itself free from thought; hence it says 'because by freedom from thought they are equal'. Freedom from thought is solely one, hence it is called 'equal'. Therefore the subsequent text says: 'Because the four marks are simultaneously identical to the one enlightenment'—the one enlightenment is itself freedom from thought. Therefore the later translation says: 'If deluded thoughts cease, one knows that the marks of the mind—arising, abiding, changing, and ceasing—are all without marks.' This tallies with this interpretation; let the wise examine it carefully.