大乘起信論廣釋卷第三．四．五 5.43

5.43

論。答曰至離於相念　釋曰。下答有三。初依心立理　次舉非顯失。舉是彰德。此初也。此中有義。一切境界雖非有邊而非無邊　由非無邊可得盡了故。言本來一心。由非有邊非思量境故。言離於相念。有義。此說其理未明。不能答遣前所難故。應說諸境雖復無邊。據本所來皆自心實既不出心。離於心外無別境界。是所相念故。新論言。一切妄境從本已來唯心為性。由諸妄境不出心故。心若離念。契證心源。即心之境何不能了。若作此釋妙得論宗。

[Treatise:] "Answer: ... free from the thought of marks." [Commentary:] Below, the answer has three parts: first, establishing the principle based on the mind; next, citing the incorrect to reveal the error; [finally], citing the correct to manifest the virtue. This is the first. In this, one opinion holds: Although all realms are not finite, they are also not without bounds. Because they are not without bounds, they can be completely comprehended; therefore it says "originally one mind." Because they are not finite, they are not an object of deliberation; therefore it says "free from the thought of marks." Another opinion holds: The reasoning of this explanation is not yet clear and cannot resolve the previous objection. One should say that although the realms are boundless, according to their original source they are all the reality of one's own mind. Since they do not go beyond the mind, outside of the mind there is no separate realm that is the object of thought of marks. Therefore the new translation states: "All deluded realms from the very beginning have only the mind as their nature." Because all deluded realms do not go beyond the mind, if the mind is free from thought and accords with and realizes the source of the mind, how could it not comprehend the realms that are [nothing other than] the mind? Interpreted in this way, one wonderfully captures the tenet of the treatise.