起信論疏筆削記 9.39

9.39

Treatise: In the mark of difference, first is that which contemplates. Commentary: "Ten understandings" is an alternative name for the ten abodes. That one is named "producing the mind," while this one is named "generating the intention"; name and meaning are both the same. The single character "etc." is intended to cover the remaining nine abodes along with the practices and dedications, hence it says "after." "Retaining afflictions" means suppressing without severing them, and "thus not realizing" is for the sake of benefiting sentient beings. This means that these bodhisattvas comprehend that the real is fundamentally present and understand that the false is fundamentally empty; complying with tathatā, they cultivate the contemplation of consciousness-only, suppressing both obstacles together so that they do not arise in active manifestation, merely retaining the seeds. If according to the Dharmalakṣaṇa school, it is said that because the power of śamatha-vipaśyanā is weak, they do not sever the latencies. If relying on the Mahāparinirvāṇa-sūtra, bodhisattvas prior to the bhūmis generate practice relying on the teaching, and inconceivable obstacles of affliction do not arise; by the power of compassionate vows they assist afflictions to moisten karma, receiving bodies in saṃsāra and teaching and transforming in the six destinies—this corresponds precisely to this meaning. If according to the Vijñaptimātra[siddhi], only compassion-predominant bodhisattvas on the first bhūmi and above have the meaning of retaining afflictions. Now, in this commentary, discussing retaining afflictions at the stage of the three worthies is because these are bodhisattvas of the true teaching of the Dharmatā school, whose faculties and nature are sharp and fierce; upon first generating the mind, they can immediately and suddenly comprehend the fundamental nature, understand that the essence of the false is empty, cultivate the perfections in accord with the nature, advance swiftly toward the principle, and have mastery over afflictions; hence retaining is spoken of even at the three worthies. "Attaining mastery" is because they can enter this contemplation and suppress these afflictions. Since their application of contemplation is equal, they are placed in the same stage. Question: Why does the treatise text not directly speak of the two vehicles, but speaks of "contemplative wisdom"—what does this mean? Answer: Because the two vehicles exclusively contemplate personal emptiness, whereas bodhisattvas contemplate both emptinesses, a distinction between Mahāyāna and Hīnayāna is made. Now, speaking solely in terms of the point of identity where they employ the contemplation of personal emptiness, they can be discussed together. This is only in terms of the power and function of contemplative wisdom being partially identical with bodhisattvas, not wholly identical. If it directly said "the two vehicles," it might cause the fault of conflation; since they are identical while being different, it was necessary to say "contemplative wisdom."