起信論疏筆削記 12.69

12.69

[Regarding] the hindrance to wisdom: the commentary's "the dharmatā that is obscured": this is the conventional that is identical with the real, hence it is eternally tranquil without arising. Non-arising is precisely the real, hence it is called dharmatā. Thus the previous text says: "all dharmas are apart from the marks of verbal explanation... up to having no change or variation and being indestructible, being only the One Mind," and so on. [Regarding] "Failing to comprehend", and so on: it directly explains the meaning of opposition. Dharmatā is tranquil and calm, whereas avidyā stirs and moves; movement and tranquility are opposed, and thus establish the meaning of opposition. [Regarding] "Directly explaining", and so on: the original commentary says: "Because internally one is deluded about the real principle and consciously sees external dust, one cannot follow and know the variety of spheres according to their quantitative measure. It is like a person whose eyes move: heaven and earth seem to tilt and shake, so he cannot attain knowledge in accordance with reality." Previously, the objection was raised in terms of coarse and subtle; now, the resolution is explained in terms of mutual opposition. Therefore the text below says: "When avidyā is exhausted all at once, it is named the wisdom of all modes," as explained in the treatise below.