起信論疏 1.16

1.16

In the "Section on Explanation," the text also has two parts: first, concluding what came before and introducing what follows; second, the actual explanation. Within the actual explanation there are three parts: first, enumerating and generally indicating; second, opening chapter-headings according to the number; third, explaining specifically according to the chapter-headings. In opening the chapter-headings, when it says "revealing the correct meaning," it directly explains what was established in the "Section on Establishing the Meaning." "Remedying evil attachments and the characteristics of setting out toward the path" is the gate that explains leaving behind the wrong and approaching the right. Within the specific explanation, there are three chapters. In the first explanation of the section "Revealing the Correct Meaning," there are roughly two parts: first, directly explaining the meaning; [second], showing the subsequent gate of entry. Within the direct explanation, following what was above there are two parts: first, explaining the chapter-heading on dharma; next, explaining the chapter-heading on meaning. Within the first there are also two parts: first, a general explanation, explaining the general establishment above; second, a specific explanation, explaining the specific establishment above. In the first, when it says "relying on the dharma of the One Mind there are two gates," it is as the root sūtra states: "quiescent cessation is called the One Mind; the One Mind is called the tathāgatagarbha." Here, speaking of the gate of the tathatā of mind explains that sūtra's phrase "quiescent cessation is called the One Mind"; the gate of the arising and ceasing of mind explains the sūtra's phrase "the One Mind is called the tathāgatagarbha." Why is this so? Because all dharmas are unceasing and originally quiescent, being solely the One Mind; such is called the gate of the tathatā of mind, hence it says "quiescent cessation is called the One Mind." Furthermore, the essence of this One Mind possesses original enlightenment, yet conforming to avidyā it moves to produce arising and ceasing; therefore in this gate the nature of the Tathāgata is hidden and not manifest, and is called the tathāgatagarbha. As the sūtra says: "The tathāgatagarbha is the cause of good and non-good, capable of universally generating and creating all realms of rebirth, like an actor manifesting various realms of existence." Such meanings are in the gate of arising and ceasing; hence it says "the One Mind is called the tathāgatagarbha," which reveals the One Mind's gate of arising and ceasing. As the text below states: "As for the arising and ceasing of mind, in dependence on the tathāgatagarbha there is the mind of arising and ceasing, up to: this consciousness has two meanings: first, the meaning of enlightenment; second, the meaning of non-enlightenment." One should know that it does not merely take the mind of arising and ceasing to be the gate of arising and ceasing; comprehensively taking both the own essence of arising and ceasing and the characteristics of arising and ceasing, both are within the gate of arising and ceasing. If the two gates are like this, what is the One Mind? It means that with respect to defiled and pure dharmas, their nature is non-dual; the two gates of the true and the deluded cannot be different, hence it is called "One"; this non-dual place is the actual reality within all dharmas, unlike empty space, and its nature is intrinsically of spiritual comprehension, hence it is called "Mind." Yet since there are not two, how could there be one? Since the one does not exist at all, with respect to what could it be called mind? Such a principle is beyond words and cuts off contemplation; not knowing how to designate it, it is forced to be called the One Mind. When it says "these two gates each comprehensively encompass all dharmas," this explains the statement in the establishment above that "this mind encompasses all mundane and supramundane dharmas." Above it directly clarified that the mind encompasses all dharmas; now in this explanation it reveals that its two gates each comprehensively encompass them. When it says "because these two gates are not separate from each other," this explains the meaning of the two gates each comprehensively encompassing [all dharmas]. It intends to show that the gate of tathatā is the common characteristic of defilement and purity; outside of the common characteristic there is no separate defilement or purity, hence it can comprehensively encompass defiled and pure dharmas. The gate of arising and ceasing specifically reveals defilement and purity; defiled and pure dharmas leave nothing unencompassed, hence it also comprehensively encompasses all dharmas. Although the common and specific are distinct, equally nothing is excluded; therefore it says that the two gates are not separate from each other. The general explanation of the meaning concludes.