金剛經纂要刊定記 1.59

1.59

Regarding 'is precisely the true mind': this shows that it is not annihilationism. Fearing that hearing that all phenomena are obliterated into non-existence might cause one to think that, all phenomena being non-existent, it must result in annihilation, he therefore reveals here that it 'is precisely the true mind'. However, this 'mind' differs from the word 'mind' above: the former is the deluded mind arisen from conditions, namely the previously mentioned 'dream-consciousness'; this is the eternally abiding true mind, namely the previously mentioned 'mirror-mind'. To distinguish them, he specifically says 'true', because all phenomena depend on this mind; apart from this mind, there is no other phenomenon. Hence a sūtra says: 'The causes, effects, and subtle dust motes of all worlds take the mind as their essence.' What is manifested by the mind is called the dependent [nature]; grasping it as real is called the imagined [nature]; once the dependent and imagined are obliterated, that is precisely the consummate [nature]. Just as a rope depends on hemp, and a snake is imputed based on the rope: once rope and snake are both eliminated, then the hemp is manifest! This is the commentator's disclosure of the esoteric meaning of prajñā. If one relies strictly on the sūtra text, it merely states that all phenomena are empty, without stating that it is precisely the true mind. Thus the text below says: 'Departing from all marks is named the Buddhas.' Although the text does not make it explicit, the meaning is truly such. If according to the Dharmatā School, it directly reveals the true mind at the very locus of the emptiness of all phenomena. Hence the Perfect Enlightenment Sūtra says: 'Various phantoms and illusions all arise from the Tathāgata's wondrous mind of perfect enlightenment, just as sky-flowers exist based on space,' up to saying: 'When all illusions are completely extinguished, the enlightened mind remains motionless.' Hence it says 'is precisely the true mind'.