大乘起信論義疏 2.46

2.46

Below this is the second [part], giving answers to re-explain, within which there are two: first, the initial question and answer, which re-explains what was stated above regarding the wisdom of all modes; second, the second question and answer, which re-explains what was stated above regarding the natural, inconceivable activity. Within the first there are two: first, the question; second, the answer. "Boundless space" refers to the great void. "There is no mental conception to sever avidyā" means that distinctions of the deluded mind are entirely absent. If there are no differentiated marks of mind, how can it be called the wisdom of modes? It would just be called the knowledge of all. Within the second, the answer, there are three: first, indicating the unity of the essence of the principle; second, from "Because sentient beings..." onward, explaining that ordinary persons lack the wisdom of modes; third, from "The Buddhas..." onward, explaining the Buddhas' wisdom of modes. "All spheres of cognition are fundamentally the one mind, free of conception and thought" means there is only true consciousness without deluded thoughts. But because ordinary persons give rise to deluded minds, they do not accord with dharmatā. "The mind has limits", so they lack the wisdom of modes. From "The Buddha-Tathāgatas..." onward is the third, explaining the Buddhas' wisdom of modes, within which there are two: first, explaining that the Buddhas have the essence of wisdom; second, from "Having great wisdom..." onward, explaining that the Buddhas have the function of wisdom. "The Buddha-Tathāgatas are free from the thoughts of views" means being free from deluded views. Although the essence of wisdom is one, it possesses the upāya of the function of wisdom, unfolding manifold teachings in accordance with the distinctions among sentient beings; hence it is called the wisdom of modes. Within the second question and answer there are two: first, the question; second, the answer. In the question, the first part sums up what came before, and the latter part poses the question itself. Within the answer there are three: first, the dharma; next, the analogy; and finally, the application. Below this concludes what preceded and introduces what follows.