起信論疏筆削記 9.54

9.54

Third, adducing the shortcomings. Commentary: 'It is the preceding…' explains the two characters 'for this reason'. 'This reveals…' explains the rest of the text. 'Prior to the adamantine [path]' refers to the bodhisattvas in all the stages before the unhindered path, as well as all ordinary beings; hence it says 'all'. 'Not yet free from…': because only when thoughts of the arising mark are exhausted can one first be called 'enlightened', one should know that the preceding three stages are all called 'unenlightened', not to mention ordinary beings. 'However…' explains and establishes this in contrast with what precedes. Previously, speaking of 'enlightenment in accordance with parts' and 'approximate enlightenment' was done in terms of the distinctions among the four marks within the dream of avidyā, delimiting each mark individually for the discussion, and thus there was the sense of enlightenment. Due to the differences in depth, there were consequently distinctions such as 'in accordance with parts'. Here, it is treated in terms of the dream-sleep of avidyā being undifferentiated, so all are called unenlightened. Though dreams vary, how could the sleep be different? Avidyā is precisely the arising mark. 'This reveals…': this reveals that avidyā is indeed the beginning of all dharmas, because it is the foremost of the afflictions of the five entrenchments and the head of the twelve links of dependent origination. Therefore it is said below: 'One should know that avidyā can produce all defiled dharmas.' Since it is that which produces, one knows that there is nothing prior to it. In this case, 'beginningless' belongs to external defilement, and 'beginningless avidyā' obtains its name as a tatpuruṣa compound. Furthermore, 'avidyā…' explains 'beginningless' in terms of its own essence, meaning that this avidyā has no initial limit because it relies on tathatā; thus 'beginningless is itself avidyā', obtaining its name as a karmadhāraya compound. Therefore the text below says: 'Because the tathāgatagarbha has no prior limit, the mark of avidyā also has no beginning.'