大乘起信論義疏 2.24

2.24

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.