大乘起信論義疏 2.22

2.22

「復次真如自體相」者，自下第二明其所表，此中有二：一者、明所表法；二者、「復次顯末」以下，明其修捨趣入方法。就初中有二：一者、明所表體；二者、「復次真如用」以下，明其所說，所謂行法也。就初中有三：一者、三義略表；二者、「問曰」以下，釋簡前後；三者、「復以何義」以下，釋前立義。初中有三：一者、總表；二者、「所謂」以下，別釋；三者、「具足如是」以下，結也。就初中有二：一者、題名，謂「復次真如自體相者」也，真如即體名之為相。二者、正釋，此中有三：一者、明理無偏；二者、「非前際生」以下，明理體常；三者、「從本來」下，明理法具。言「一切凡夫二乘菩薩諸佛」者，是舉人也。「無有增減」者，是理體也，若論行義，凡聖殊異因果差別，而理體者等同一味。凡夫二乘中，理無有減，菩薩佛中，理亦無增也。自下明常。「非前際生」者，明其本來無有生相。「非後際滅」者，明終無滅。行德名為生，而不滅名不滅，異簡此故名非生不滅，湛然常也。「畢竟常恒」者，常中最故，名畢竟常也。自下明理。然此理者非為孤立，從本以來，理自滿足一切功德也。下其別釋，有六句：所謂自體，有大智慧光明義故。此之一句，此真理中具足一切三昧、智慧、神通、解脫、陀羅尼等功德之性。如妄心中，具足一切八萬四千諸煩惱性，雖不後現行而實有之。說彼理中智慧之性，以為智慧光明義也。故《嚴經》云「一切眾生心微塵中，有如來智、無師智、無礙無相智、廣大智等。」

Regarding "Furthermore, the essence and aspects of tathatā itself": below, this secondly clarifies that which is indicated. In this there are two parts: first, clarifying the phenomena that are indicated; second, from "Furthermore, revealing the fundamental..." onward, clarifying the methods of practice, renunciation, and entry. Within the first, there are two parts: first, clarifying the essence that is indicated; second, from "Furthermore, the function of tathatā..." onward, clarifying what is expounded, namely the practices. Within the first, there are three parts: first, briefly indicating through three meanings; second, from "Question..." onward, explaining and distinguishing earlier and later; third, from "Furthermore, by what meaning..." onward, explaining the earlier established meanings. Within the first, there are three parts: first, a general indication; second, from "namely..." onward, a distinct explanation; third, from "fully endowed with such..." onward, the conclusion. Within the first, there are two parts: first, the title, namely "Furthermore, the essence and aspects of tathatā itself," in which tathatā is itself the essence, which is termed "aspect." Second, the correct explanation, which has three parts: first, clarifying that the principle is without partiality; second, from "not arising at the prior limit..." onward, clarifying that the essence of the principle is eternal; third, from "from the beginning..." onward, clarifying that the principle's qualities are complete. The words "all ordinary beings, followers of the two vehicles, bodhisattvas, and Buddhas" cite the persons. "Without increase or decrease" refers to the essence of the principle; if one discusses the meaning of practice, ordinary beings and sages are distinct, and cause and effect are differentiated, yet the essence of the principle is universally of one taste. Among ordinary beings and the two vehicles, the principle does not decrease; among bodhisattvas and Buddhas, the principle also does not increase. Below, eternity is clarified. "Not arising at the prior limit" clarifies that originally it has no mark of arising. "Not ceasing at the posterior limit" clarifies that ultimately it does not cease. Practiced virtues are called arising, while non-ceasing is called not ceasing; distinguishing and selecting from these, it is termed neither arising nor ceasing, being serenely eternal. "Ultimately permanent and eternal": because it is supreme among eternities, it is called ultimately eternal. Below, the principle is clarified. Now, this principle does not stand in isolation; from the beginning, the principle inherently fulfills all meritorious qualities. Below is the distinct explanation, which has six clauses: "namely, because its essence itself possesses the meaning of the light of great wisdom." In this first clause, within this true principle are completely fulfilled the natures of all virtues such as samādhi, wisdom, supernatural faculties, liberation, and dhāraṇīs. Just as within the deluded mind the natures of all eighty-four thousand afflictions are fully present—though they do not manifest later, they truly exist—so too, the nature of wisdom within that principle is described as the meaning of the light of wisdom. Hence the Avataṃsaka Sūtra says: "Within the fine dust of the minds of all sentient beings, there is the Tathāgata's wisdom, teacherless wisdom, unobstructed and signless wisdom, vast wisdom, and so forth."