起信論疏筆削記 7.31

7.31

First, brief explanation. Commentary: "Conceptual differentiation of subject and object": namely, mind and objects. Although defiled dharmas are numerous, they are completely subsumed by these; therefore the śāstra says "all", while the commentary says "subject and object". Below, mind and objects are distinguished separately. "Marks grasped": namely the mark of the objective realm, within which there are differences of form, sound, smell, taste, touch, and so forth; hence it says "distinctions". "Views that grasp": namely the mark of cognition, continuing consciousness, and so forth, within which differences of seeing, hearing, perceiving, and knowing are distinguished, collectively called "that which grasps", which is the consciousness that separates below. This is an explanation in terms of mutually dismissing both mind and objects. "Moreover..." below: explains in terms of solely dismissing the objective realm. The previous two clauses only said that objects are non-existent; this now provides the reason why objects are non-existent, meaning that whatever is an objective realm is generated from thoughts of the mind: since thoughts of the mind are non-existent, from where could objects exist? Hence the previous text says: "All objective realms exist with distinctions solely relying on false thoughts; if one is free from thoughts, then there are no objective realms whatsoever." According to this, it is the mark of the perceiver in the fundamental consciousness, because its function of generating objects and grasping objects is distinct from the mark of cognition. "Because..." below: comprehensive explanation of the textual meaning. "Existent in sentiment, non-existent in principle": existent within false sentiment, non-existent within true principle, like sky-flowers seen because of cataracts. "Existent in principle" and below: can be understood as the inverse of the above. "Therefore they do not associate": concludes the preceding delusive dharmas. Since they do not exist within principle, what association could be spoken of? These, on the contrary, associate with sentiment, because they are born from false thoughts, and apart from thoughts there are no dharmas whatsoever.