起信論疏筆削記 1.22

1.22

From 'beyond words' downward, the mind's freedom from faults is explained. 'Beyond' means cutting off speech. 'Words' means language, which is the sphere of wisdom born of hearing. 'Images' means likenesses, belonging to meaning, which is the sphere of wisdom born of reflection. Therefore the 'Appended Statements' (*Xici*) says: 'The sages had that by which they saw the complexities of the world, and modeled them on shapes and forms, making images of the fittingness of things; therefore these are called images.' The fish trap is an implement for catching fish; the snare is a device for netting rabbits. These two are metaphors for words and images. Now, to show that the true mind is inconceivable, that the path of words is cut off and the realm of mental activities is extinguished, it is said to be 'beyond'. This means that the essence of the mind is free from words and cannot be grasped by language. The essence of the mind is free from thoughts and cannot be sought by conscious feelings. When spoken by the mouth, words are lost; when cognized and cogitated by the mind, thoughts vanish. Therefore the text below says: 'From the beginning, it is free from the marks of verbal explanation and free from the marks of mental cognition.' It also says: 'Neither physical form nor mind, neither wisdom nor consciousness, neither existent nor non-existent, ultimately ineffable marks, etc.'—all of which explain the mind's freedom from faults. As for the fish trap and rabbit snare serving as metaphors for words and images: the snare can net a rabbit, which illustrates that words can capture images; the fish trap can catch a fish, which illustrates that images can capture the meaning. Setting forth both dharma and metaphor now is for the purpose of completing the text. However, the phrasing of the fish trap and rabbit snare is the original text from the *General Remarks on the Book of Changes* (*Zhouyi lüeli*). Hence that text says: 'Words are born from images; therefore one can trace words to observe images. Images are born from meaning; therefore one can trace images to observe meaning. Meaning is exhausted through images; images are made manifest through words. Therefore, when one grasps the meaning, one forgets the image; when one grasps the image, one forgets the words. It is like the snare being for the sake of the rabbit: when one gets the rabbit, one forgets the snare; the fish trap being for the sake of the fish: when one gets the fish, one forgets the fish trap. Thus, words are the snare for images; images are the fish trap for meaning. One who preserves words does not grasp the images; one who preserves images does not grasp the meaning. Images are born from meaning, yet if one preserves the images, what is preserved is not the true image; words are born from images, yet if one preserves the words, what is preserved is not the true words.' Now, the *Book of Changes* adduces this to clarify that tracing words grasps images, and tracing images grasps meaning; when the meaning is grasped, one must forget the images, and when images are grasped, one must forget the words; if one cannot forget, none will attain the purport. This was explained in relation to the person, admonishing the person to discard the trap. The present text, however, is solely in terms of the fundamental nature, directly speaking of freedom from words and images with respect to the essence of the Dharma; it is not concerned with admonishing practice. Although borrowing that text, it does not share that intention. If one insists on laboriously explaining the etymological origins of the words, it is feared that one will deviate from the purport of the text.