起信論疏筆削記 17.15

17.15

The four lines on "cherishing and respecting" are readily understandable. According to Confucian teaching, toward the mother there is only cherishing, toward the ruler there is only respect, and toward the father both cherishing and respect are combined. Thus the *Classic of Filial Piety* states: "Applying one's service of the father to serving the mother, the cherishing is identical; applying one's service of the father to serving the ruler, the respect is identical. Therefore, toward the mother one adopts cherishing, toward the ruler one adopts respect, and the one who combines both is the father." However, this is spoken merely in terms of the majority; here, by serving the Three Jewels with the mind of serving a father, cherishing and respect are combined.
Regarding the Treatise's "Pure and profound": a sincere (profound) mind without distraction or confusion (pure). There are also four possibilities: 1. pure but not profound, meaning temporary sincerity; 2. profound but not pure, meaning long-lasting yet mixed and impure; 3. both, meaning life-long without deviation; 4. neither, meaning an utter lack of devout thought. Here, the third is taken.
Regarding the Treatise's "Faith increasing..." and so forth: this is advancing from the stage of ten faiths and entering the stage of definite assurance; this is the power of inner causes and cultivation. Regarding "Again, because of..." below: this is the power of protection and support by outer conditions. One may also call the former the benefit of generating wisdom, and the latter the benefit of extinguishing obstacles.
Regarding "Dispelling karma..." and so forth: previously, bowing, praising, and so forth were each able to eliminate obstacles, as already correlated above, and can also bring about goodness, as explained below in the fourth section.
Regarding the Treatise's "Because conforming with..." and below: this explains the purpose. The nature is fundamentally free from the obstacle of delusion; now, by cultivating wisdom to sever obstacles, how could this not be conforming with the nature? When this practice is perfected, the sambhogakāya is manifested. The sambhogakāya is precisely the virtue of wisdom; therefore, this heading is established.