起信論疏筆削記 9.26

9.26

"Therefore..." below: Fourth, concluding the previous explanation. "Only a single dreaming mind" is the metaphor. For example, there is a person (tathatā) who suddenly falls asleep (avidyā), dreams (mark of karma), sees (mark of transformation) various things (mark of manifestation), gives rise to mental discrimination (mark of cognition), uninterrupted thought after thought (continuation), gives rise to deep grasping and attachment toward favorable and adverse conditions (grasping), takes them as good or evil, near or distant (conceptualizing names), provides various benefits toward the good and the near, and commits various violations and injuries toward the evil and the distant (generating karma); or receives joy from repaying kindness, or undergoes suffering from facing revenge (mark of suffering bound to karma). Suddenly waking up, the above matters are all dispelled; one should know that these matters were only a single dreaming mind. As for "All due to..." etc.: this is the dharma. The arising of the nine marks all relies on this power, just as all dream events rely on sleep. "A sūtra says..." below: adducing proof, which is the Śremālādevī-sūtra. It says: "World-Honoured One! The power of such an avidyā entrenchment-stage is the greatest in power among the four entrenchment-stages of the category of craving for existence." The Mahāprajñāpāramitopadeśā says: "For example, because the great earth has superior power, it bears four heavy burdens, and is therefore called an 'abiding ground' (bhūmi): first, the great ocean; second, the mountains; third, the grasses and trees; fourth, sentient beings. Avidyā is also like this; among the five entrenchment-stages, this is the most difficult to eliminate, hence we know its power is great." The subsequent text is the text concluding the end of the nine marks.