起信論疏筆削記 12.44

12.44

In the antidote, Commentary: "Because in the eighth bhūmi and so forth" means that because form is born from one's own mind and the mind can transform form, by this means one is able to encompass the ocean of realms within a pore of hair, and take Mount Sumeru into a mustard seed; form and mind do not obstruct each other, and self and other have no separation. The *Benye jing* says: "The so-called great wisdom of the markless and great function of skillful means have no habit energy of form, and avidyā is also exhausted. The events of millions of kalpas and the events of measureless Buddha-lands are enacted simultaneously in a single moment of thought, manifesting forms like the Buddha and manifesting the forms of all sentient beings." It is because in a single moment of thought they are enacted simultaneously, having already attained effortlessness. "Mastery over the three realms" means that when this bodhisattva observes these three kinds of coarse and subtle forms, there is nothing he does not penetrate; his non-conceptual wisdom continues spontaneously, and the afflictions of marks and functions cannot stir him. "Because of form..." below adduces the lower positions to explain by contrast, the meaning being: prior to the seventh bhūmi, the manifesting consciousness does not perish, and thus one does not have mastery over form; now that one attains mastery, it is because the manifesting consciousness has perished. However, contemplation and severing occur in the seventh bhūmi and are exhausted in the eighth bhūmi; this is the case before and after, as scholars should know.