大乘起信論義疏 2.22

2.22

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."