首楞嚴義疏注經 4.34

4.34

The one tathatā mind is what the Buddha constantly expounds, sometimes called the dharmadhātu, sometimes the real mark, or the tathāgatagarbha nature, or the wondrous pure bright mind. Within a single sūtra there are already many names, how much more so across the various sūtras? Although the names differ, the one essence is identical; all reveal the one characteristic of the dharmadhātu, originally equal. The three categories and seven great elements are falsely born and falsely called ceasing; their arising, ceasing, coming, and going are fundamentally the tathāgatagarbha, unmoving and all-pervading, the wondrous nature of tathatā. Within the true permanence of this nature, searching for coming and going, delusion and awakening, death and birth, absolutely nothing can be found. If one understands this principle, how could mountains and rivers suddenly arise, or conditioned dharmas fluctuate? Why would one present such a question to the Tathāgata? Therefore, this interrogative reprimand has already resolved the doubt completely; this answers from the perspective of the gate of tathatā, regarding the essence beyond characteristics. 'Nature-awakening' and 'fundamental awakening' point to the essence. 'Wondrously bright' and 'brightly wondrous' reveal the function. Revealing that it does not depend on another, it is called 'nature-awakening'; because the nature is naturally awake and naturally bright, how could it depend on another? Revealing that it has no beginning, it is named 'fundamental awakening'; because it is fundamentally awake and fundamentally bright, how could it exist only because of an onset? Furthermore, because the essence undergoes no change, it is named 'nature-awakening'; because its characteristics are not produced, it is named 'fundamental awakening'. The essence and characteristics are quiescent, beyond the reach of mind and speech, hence called 'wondrous'; its spiritual mirror is unclouded, unable to be darkened by confusion, hence called 'bright'. 'Wondrously bright' and 'brightly wondrous' are reciprocal expressions. Alternatively, quiescent yet constantly illuminating is called wondrously bright; illuminating yet constantly quiescent is called brightly wondrous. This reveals the one characteristic of the dharmadhātu, the non-duality of true awakening. The Perfect Awakening Sūtra also says: 'Because all is awakening, the perfect awakening universally illuminates, quiescent and non-dual.' The explanations of the ancients each followed their own perspectives; their extended discussions are found in their works, and cannot be set forth in full here.