起信論疏筆削記 12.35

12.35

Commentary: "This is regarding..." below is second, distinguishing and determining the provisional and the real. "From the initial bhūmi..." below is stated in terms of sudden enlightenment: it means that when this bodhisattva is in the stages prior to the bhūmis, through the contemplation of the two emptinesses he double-subdues the conceptual differentiation of the two hindrances; arriving at the path of seeing, both their seeds and active manifestations are severed. Proceeding from this position onwards, if his wisdom is preponderant, he then subdues the active manifestations of afflictions, severing them only upon reaching Buddhahood; if his compassion is preponderant, he intentionally allows them to arise, and only upon arriving at the eighth bhūmi are the active manifestations subdued, retaining the slumbering afflictions to assist the power of his vows and thereby convert and benefit sentient beings. Now in this treatise, when speaking of arising, it is explained entirely vertically; and when arriving at the moment of severing, it proceeds from coarse to subtle. Therefore, in the stages prior to the bhūmis, the innate and conceptually differentiated self-attachments are already eliminated, and when ascending the bhūmis, only the conceptual differentiation of attachment to dharmas is severed. From the second bhūmi onwards, only the innate attachment to dharmas is severed, and there are no further afflictions. It is not like that teaching, which horizontally explains the seeds of the two hindrances as residing in the eighth [consciousness]. Truly, because the provisional and real teachings differ, compared with this [treatise], they differ by one asaṃkhyeya [kalpa]. Scholars must understand this and clarify that teaching. However, while intellectual understanding can be applied across traditions, the initiation of practice must rely on the definitive meaning; I hope that scholars will examine and scrutinize this carefully. As for the words "as in other treatises," this refers to the extensive explanations in the *Yogācārabhūmi*, *Vijñaptimātratāsiddhi*, and so forth.