起信論疏筆削記 7.2

7.2

[On the Commentary's] "Explaining the above..." and so on: the text establishing the proposition says: "Why? This mind's mark of tathatā demonstrates the essence of Mahāyāna," and so forth. Now this directly explains it. The section headings [concerning] movement and stillness being neither one nor different correspond respectively to the preceding two gates and the meaning of being not separate; to speak of them simultaneously is indeed difficult, so they are presented sequentially. [On] "the realm of contemplative wisdom": because the essence is not a phenomenon of names and marks, it is beyond the reach of speech and thought. If it is beyond the reach of speech and thought, how could it fall into seeing and hearing? Only by long cultivating contemplative wisdom can one attain resonance with it. The reason it is spoken of is with the intent of causing one to apply the mind in this way. Thus the text below says: "Free from the mark of speech, free from the mark of names, free from the mark of mind-objects... up to: if one is free from thought, it is called attaining entry." It is also as the Laṅkāvatāra says: "The real is free from letters; / Cultivation demonstrates the real." Next, the subsequent section heading says "the realm that generates faith": because it has the two kinds of conceptual marks of emptiness and non-emptiness, since it permits speech, those who hear it can generate a mind of faith; the reason it is spoken of is also with the intent of generating faith. Thus the text below says: "Relying on verbal discrimination, there are two kinds of meanings," and so forth. It is also as the Laṅkāvatāra says: "Speech is set forth distinctively; / Discrimination corresponds to the beginner's practice."