大乘起信論義疏 2.24

2.24

言「遍照法界義」故，此之二句，是心與法同一體性，互相緣集。然義分心法，心為能照、法為所照，此之自體照何為名照？如妄心中具足一切諸虛妄法，是真心中具一切法，以同體故將心攝法，無出一法，將法攝心，則具法界微塵等心，心隨彼法為種種德，心法界由來清淨無闇無障，名照一切法界之義也。「真實識知義故」者，此之三句，蓋之真實覺知之心。有人釋言：真識非識，唯是空理，與識作體，義名為識。此言謬限，不應受持。斯乃真實覺知之心，名之為識。何得說言一向是空？乃可真識體有不空之義，不說空義以之為識。故《唯識論》言「對彼外道凡夫之人，著我我所故，色等一切法空非離言境。」一切皆空離言境者，謂佛如來所行之處，唯有真識更無餘識。以斯准驗，明知不以空為真識也。經本之中為真相了別也，無有偽，名為真實。神知之靈，名為「識知」也。言「自性清淨心義故」者，此之第四句，本來無障，名自性淨心也。良以理尊在於無垢，名為清淨也。「常樂我常義」，此第五句，理德雖眾，對生死要，無出此四也。言「清涼不變自在義故」者，此第六句，體無染故，名為清淨。生滅所不遷故，名不變自在也。自下總結，此中有二：一者、結德；二者、結名。「具足如是過恒沙等不思議佛法」者，此前結德，不能別嘆，故總舉也。「不離」等四句者，上明猶淨我樂常也。「乃至」以下，結名，包含蘊積名之為藏，眾法積聚名為法身；若別言，隱時名藏，顯為法身。

The words "because it possesses the meaning of illuminating the entire dharmadhātu": in these two clauses, the mind and phenomena share one identical essence-nature, reciprocally conditioning and gathering together. However, conceptually differentiated into mind and phenomena, the mind is that which illuminates and phenomena are that which is illuminated; as for this essence itself, by what illumination is it termed illumination? Just as the deluded mind completely contains all false phenomena, so the true mind completely contains all phenomena; because they share an identical essence, taking mind to subsume phenomena, not a single phenomenon is excluded; taking phenomena to subsume mind, it is fully endowed with minds equal to the dust motes of the dharmadhātu; mind accords with those phenomena as diverse virtues, and the mind and dharmadhātu have always been pure, without darkness or obstruction, which is termed the meaning of illuminating the entire dharmadhātu. "Because it possesses the meaning of true consciousness and cognition": in these three clauses, it refers to the mind of true awakening and knowing. Someone has explained: "True consciousness is not consciousness; it is merely the principle of emptiness acting as the essence for consciousness, conceptually termed consciousness." This statement is erroneous and restrictive and should not be upheld. This is indeed the mind of true awakening and knowing, which is termed consciousness. How can one say it is entirely emptiness? Rather, the essence of true consciousness has the meaning of being non-empty; one does not take the meaning of emptiness to be consciousness. Therefore the Vijñaptimātratāsiddhi says: "In response to those non-Buddhists and ordinary persons who cling to self and what belongs to self, all phenomena such as form are empty, but the realm transcending words is not." The realm transcending words where all are empty refers to the sphere traversed by the Buddha, the Tathāgata: there is only true consciousness and no other consciousness besides. Based on this verification, one clearly knows that one does not take emptiness to be true consciousness. In the root sūtra text, it is the true mark of discernment; being free from falsity, it is termed 'real and true.' The spiritual efficacy of divine knowing is termed 'conscious cognition.' The words "because it possesses the meaning of the intrinsically pure mind": this fourth clause means that being originally without obstruction, it is called the intrinsically pure mind. Truly, because the nobility of the principle resides in being without defilement, it is called pure. "Possessing the meanings of permanence, bliss, self, and purity": in this fifth clause, although the virtues of the principle are manifold, in counteracting saṃsāra, none exceed these four. The words "because it possesses the meanings of coolness, immutability, and sovereignty": in this sixth clause, because its essence is free from defilement, it is called pure [cool]; because it is not shifted by arising and ceasing, it is called immutable sovereignty. Below is the general conclusion, which has two parts: first, concluding the virtues; second, concluding the names. "Fully endowed with such inconceivable Buddha-dharmas surpassing the sands of the Ganges": this precedes as concluding the virtues; unable to praise them individually, it states them collectively. The four clauses from "not separated..." onward clarify above that it is like pure, self, bliss, and permanence. From "and so forth" onward concludes the names: containing and accumulating is termed a 'womb' [garbha / store]; the aggregation of manifold phenomena is termed the 'dharmakāya.' Differentiating them: when hidden, it is called the womb [garbha]; when revealed, it is the dharmakāya.