大乘起信論義疏 1.28

1.28

"This mind encompasses all mundane and supramundane [dharmas]": such a principle is the essence within all dharmas; because function returns to essence, it says "encompasses." Although functions are numerous, they do not exceed defilement and purity: defilement is mundane, and purity is supramundane. From "Relying on this mind" downward clarifies the establishing of the doctrine: because of this mental principle, it clarifies the doctrine based on this. "Revealing the significance of the Mahāyāna" means expounding the meaning of the Great Vehicle. From "Why is this?" downward clarifies the further explanation. The reason why this mind is the essence of mundane and supramundane dharmas is explained by that previous second clause. It is explained through two meanings: The first meaning says that "the aspect of this mind as tathatā" is the ninth consciousness. Because the ninth consciousness is the essence of all dharmas, it says: "because it directly reveals the essence of the Mahāyāna." "The aspect of this mind as arising and ceasing through causes and conditions" is the eighth consciousness. The eighth consciousness transforms according to conditions; because it accords with defiled conditions, it is "the aspect of arising and ceasing through causes and conditions." How is this known? In the text it says: "because it directly reveals the essence, attributes, and functions of the Mahāyāna." Function is the primary meaning, while essence and attributes follow along with it. Within the one mind, being beyond words and separated from conditions is the ninth consciousness; transforming in accordance with conditions is the eighth consciousness. Thus the mental dharma mentioned above has these two meanings. Because this eighth consciousness is the root of following conditions, it is the fountainhead of all mundane and supramundane dharmas; hence it is said to "encompass." Earlier, it only spoke of eight consciousnesses, but in the subsequent further explanation, it clearly reveals two consciousnesses; hence it speaks of essence and function. Regarding the eighth consciousness, it gathers the essence into the function; hence it is said to be "function." Mind arises and ceases; above, it fully clarified both "defiled and pure" functions, but in the explanation, it only clarifies the function of according with defilement. Therefore the Śrīmālādevī Sūtra says: "There are two things that are difficult to comprehend: the intrinsically pure mind is difficult to comprehend, and that mind being defiled by afflictions is difficult to comprehend." Its statement "intrinsically pure" is just like this mind as tathatā, originally non-dual. As for "the greatness of function," functions are of two kinds: first, defiled; second, pure. Within each of these two functions, there are also two kinds. The two within defilement are: first, the function of supporting; second, the function of dependent origination. As for the function of supporting: this "true mind" can support false defilements; if this truth did not exist, the false could not be established. Therefore the Śrīmālādevī Sūtra says: "If there were no ālayavijñāna, one would not plant the seeds of manifold sufferings, the seven dharmas of consciousness would not abide, and one could neither revile suffering nor joyfully seek nirvāṇa." As for the function of dependent origination: the preceding function of supporting, although it is within defilement, does not itself produce defilement, but merely serves as the foundation. Now, together with the false, it causes conditions to aggregate and give rise to defilement, just as water aggregates into waves following the wind; therefore, it neither increases nor decreases. The explanation states: this very dharmadhātu revolving through the five destinies is called a sentient being. Such is the defiled function. The pure function also has two kinds: first, revealing function according to conditions; second, active function according to conditions. As for revealing function: the essence of the true consciousness is originally obscured by the false; through the cultivation of counteragents, false defilements subsequently cease. Although its essence is originally pure, according to conditions it can be said to become newly purified and revealed. Therefore it is spoken of as the naturally pure dharmakāya Buddha, non-fabricated cause and effect; this is called revealing function.