起信論疏筆削記 9.45

9.45

Third, the benefit. The Commentary explains: "Although knowing..." means to clarify that although continuity is extinguished at this bhūmi, the mark of cognition still remains from the second to the sixth bhūmis; it is absent while in contemplation, but present again upon emerging from contemplation; although not intentional, it is naturally so, because it is an innate affliction to be eliminated in the path of cultivation. Now, the Śāstra speaks of "having no mark of abiding" only with respect to the time of being in contemplation and the subsequent stages. Furthermore, it is also possible that this text is looking back to explain the practices before the bhūmis, meaning: while before the bhūmis, believing the teaching and practicing contemplation, one knows that all dharmas are only the manifestations of consciousness and does not give rise to coarse thoughts of conceptual differentiation and attachment; this is already departing from the preceding mark of difference. Yet, not having directly realized dharma-emptiness, upon emerging from contemplation one still gives rise to conceptual differentiations of dharma-grasping regarding defiled and pure dharmas, which is the mark of continuity. If one reaches the first bhūmi, one directly realizes the realm of mind-only, distances oneself from the two graspings and the dormant afflictions of conceptual differentiation, and awakens to the mark of continuity up to the mark of seeing; hence it says "the thought has no mark of abiding." The Śāstra's current statement of "having no mark of abiding" is only stated comprehensively with respect to the subsequent stages. "Clarifying that..." below distinguishes the causes and conditions for the arising of the mark of abiding that is awakened to, meaning that when one has not yet awakened, the thought of avidyā combines with this mark of abiding, firmly grasps it and abides in it, without ever altering it. "Now together with..." below clarifies the function of the subject that awakens, meaning that within the thought of avidyā, one investigates whether dharma-self, as well as subjective and objective mind and objects, exist or not, and finds them completely unobtainable; that is, the conceptually differentiating mind is transformed into non-conceptual wisdom; hence it says "the thought has no mark of abiding."