起信論疏筆削記 5.9

5.9

[The text says,] "In the commentary: 'Another explanation...', this is the second part, specifically explaining the removal of doubt. This is the meaning given in the Haedong commentary; because this meaning is rather pertinent, it is cited. 'Many paths' means doubting the Buddha, doubting the Dharma, doubting causes, doubting effects, one and many, emptiness and existence, and so forth; doubts are immeasurable, so it is said 'many paths'. 'Seekers of the Mahāyāna' are people who are determined to seek and advance toward the Mahāyāna; therefore, they have no frivolous doubts, but only these two. 'Doubting the Dharma' and so forth: doubting by saying, 'Is the Dharma-essence of the Mahāyāna one or many? If the Dharma-essence is one, self and other are without distinction; I am already the Buddha, so why seek further? Sentient beings are fundamentally accomplished, so why save them again?' Compassion and wisdom having subsided, vows and disciplines also cease; the three kinds of generating the aspiration are consequently not performed; hence it says 'obstructing the generation of the aspiration'. 'If the Dharma-essence is many, self and other become distinct; they achieve the path on their own, and I sink on my own, so how can I generate the aspiration to seek their buddha path? If I am like this, sentient beings are all so; why generate the aspiration to save them and cause them to become buddhas? Furthermore, if it is many, as the sūtras say: 'In the worlds of the ten directions there is only the One Vehicle', 'mind, Buddha, and sentient beings, these three are without distinction', and 'the One Mind, the one wisdom, and the fearlessnesses are also like this'—how are these to be reconciled?' Due to this hesitation, one cannot generate the aspiration to seek above and transform below. 'Doubting the approaches' and so forth: doubting by saying, 'The approaches for advancing should be immeasurable; not knowing this, which approach should one rely on? If one relies on all of them, how can one enter suddenly? If one takes one or two, which is right and which is wrong?' Due to this hesitation, one cannot practice. 'Establishing the One Mind' and so forth means that the Dharma of the Mahāyāna is solely the One Mind, and outside the One Mind there is no other dharma; but due to ignorance, rising from confusion about the sea of one's own mind, the waves of the six paths are formed; although the waves arise, they do not depart from the sea of the One Mind. In terms of marks, it does not obstruct seeking above and transforming below; in terms of nature, it does not hinder self and other sharing the same essence; great compassion and great wisdom are generated from this, so there is no doubt. 'Opening the two gates' and so forth means that although practices are immeasurable, they do not go beyond the two gates: relying on the tathatā gate, one cultivates the practice of cessation; relying on the saṃsāra gate, one gives rise to the practice of contemplation. If cessation and contemplation are operated together, the myriad practices are fully equipped; entering these two gates, all gates are penetrated. Understanding it in this way, doubtful thoughts naturally cease, and one will certainly practice. Therefore, the *Yuanjue jing* says: 'Skillful means of accord are immeasurable in number. When comprehensively subsumed to what they return to, following the distinctions of nature, there should be three kinds.' That is, relying on these two gates to cultivate cessation, contemplation, and joint practice. The treatise was fundamentally for this purpose; therefore, it establishes the dharma of the One Mind and opens the two kinds of gates."