成唯識論述記 1.31

1.31

Because it is solely the purity realized internally, in order to exclude the other-dependent, it speaks of the “nature of consciousness.” Why is it necessary to exclude it? Because the other-dependent with outflows cannot be revered; and the other-dependent without outflows is also conventional truth, not the most supreme, not the true nature of all noble dharmas, not that which is realized, and not the support for delusion and awakening; or because it is itself that complete or partial purity, it is briefly omitted from homage. There is also an alternative explanation, as stated in the Shunyao. If one who is completely pure in the nature of consciousness is identical with that purity, it is a karmadhāraya compound, because purity belongs to the person; if it is one possessing complete purity, it is a tatpuruṣa compound, because purity belongs to wisdom. Here we adopt the latter explanation. This refers to the Tathāgata's wisdom being all-encompassing and virtues complete, exhausting the nature of tathatā, and therefore it is called “complete”; clear and discerning without defilement, with both obscurations utterly exhausted, it is called “pure.” Clear and discerning is “clear”; free from defilement is “pure.” “One” (zhe) is the designated person, intending to manifest that the Tathāgata has realized the principle of vijñapti-mātra to ultimate perfection, and is thus called “one who is completely pure.” As for “one who is partially pure” in the nature of vijñapti-mātra: “partially” means a small portion; “pure” is the same as above; that is, the bodhisattvas who partially realize the intrinsic nature of the tathatā of vijñapti-mātra, whose awakening is not yet fully illuminated, are called “those who are partially pure.” Wishing to manifest that master and disciple differ in awakening and realization, it speaks of “completely and partially pure” with respect to vijñapti-mātra.