起信論疏 1.17

1.17

From “As for the tathatā of the mind” onward, [the text] explains the separate establishment above and separately expounds the two gates, which constitute two sections. Within the gate of tathatā there are also two points: first, it explains tathatā; second, it explains the characteristics of tathatā. Moreover, the first is a general explanation, and the second is a specific analysis. Furthermore, the first passage clarifies the ineffable, showing that principle transcends words; the second passage clarifies what can be spoken of, showing that words are not discontinued. Question: Speaking truthfully of the principle, does it transcend [words] or not? If it does not transcend words, then the fundamental [wisdom] that transcends words would fail to accord with principle; if it truly transcends words, then subsequent wisdom, which carries words, would be contrary to principle. Furthermore, if it does not transcend them, then the first section of the treatise would be idle chatter; if it truly transcends words, then the second section of the treatise would be constructed in vain, like speaking of space as gold, silver, and the like. Explanation: Therefore, one should know that the principle neither transcends words nor does it not transcend words. For this reason, the principle both transcends words and does not transcend words; in this way, that objection is thoroughly resolved. Setting aside peripheral discussion for now, let us return to explaining the root text. The first passage has three parts: first, a brief indication; second, a detailed explanation; third, resolving doubts through exchange. In the brief indication, stating “It is the one dharmadhātu” points to the essence on which the gate of tathatā relies, because the One Mind is itself the one dharmadhātu. This one dharmadhātu comprehensively subsumes the two gates, but here it does not take the gate of specific characteristics; rather, it takes only the Dharma-gate of the universal characteristic. Now, among the four categories of universal characteristics, [this] speaks of the tathatā revealed by the three absence of natures (tri-niḥsvabhāva); hence it is called the “great universal characteristic.” Because it models and generates true understanding, it is named “Dharma”; because it leads into nirvāṇa, it is named “gate.” Just as the one dharmadhātu takes its entire essence to make the gate of arising and ceasing, so it takes its entire essence to be the gate of tathatā; to reveal this meaning, it is called “essence.” Below this is the detailed explanation, within which there are two parts: first, revealing the essence of tathatā; second, explaining the name of tathatā. In the first part there are three points: first, revealing tathatā by taking the truly real nature (pariniṣpanna-svabhāva); second, clarifying that tathatā transcends characteristics in contrast to the discriminated nature (parikalpita-svabhāva); third, relying on the dependent nature (paratantra-svabhāva) to reveal that tathatā transcends words. In the first point, the words “the nature of the mind” discuss the nature of the mind in terms of the gate of tathatā. The nature of the mind is equal and far removed from the three periods of time; hence it says “the nature of the mind is unarising and unceasing.” In the second point there are two clauses: first, saying “all phenomena have distinctions only on the basis of false thoughts” points to the characteristic of the imagined nature (parikalpita); next, saying “if one is free from thoughts of the mind, there are no characteristics of any objective realm” reveals the signless nature in contrast to the imagined characteristic. It is like flowers in the sky, which have the appearance of flowers only on the basis of an eye disease; if one is free from the eye disease, there is no appearance of flowers, and only the nature of empty space remains. One should know that the principle here is also like this. In the third point there are three clauses: first, relying on phenomena of dependent nature to clarify the transcendence of words and cessation of deliberation; next, relying on the meaning of transcendence and cessation to reveal the equal tathatā; finally, explaining the reason for equality, transcendence, and cessation. In the first of these, saying “Therefore, all phenomena” refers to phenomena arisen dependently from conditions; “transcend the characteristic of verbal expression” means that they are not as expressed by vocal sounds; “transcend the characteristic of names” means that they are not as expressed by names and sentences; “transcend the characteristic of mental objects” means that they cannot be taken as objects by the conceptual distinctions of names and words. It is like the distinct bird tracks in the sky: following the bird's form, spatial appearances manifest; while the manifested appearances indeed have distinctions, they are free from visible differences of characteristics. One should know that phenomena of dependent nature are also like this: manifesting distinctions in accord with various vāsanās, they are nonetheless free from distinct natures that can be expressed in words. Since they are free from distinctions that can be spoken of or taken as objects, this is the principle of equal tathatā; therefore it says “ultimately equal,” down to “hence it is named tathatā.” This is the second part, which reveals the equality of tathatā. From “Because all” onward, it explains the reason. The reason tathatā is equal and transcends words is that all verbal expressions are merely conventional designations; therefore, in relation to the true nature, they must be cut off. Furthermore, those verbal expressions “merely follow false thoughts”; therefore, in relation to true wisdom, they cannot but be separated from. Through this principle, it is said to transcend and cease, hence saying down to “cannot be attained.” The passage revealing the essence ends. Below this is the explanation of the name, in which there are also three parts: first, indicating the intention behind establishing the name, which is to use words to discard words, just as using a sound to stop sound; next, directly explaining the name: that this essence of tathatā has nothing to be discarded does not mean using the true essence to discard worldly phenomena; as for “because all phenomena are entirely true,” all phenomena of dependent nature, being free from false verbal expressions, are entirely true; being entirely true, without destroying distinctions, they are precisely equal; being equal, there is nothing else to establish, hence saying “because all are equally such.” From “One should know” onward is the third part, concluding the name, as the direct revelation of tathatā has already been concluded before. From “Question” onward, doubts are resolved through exchange. In the question, saying “How does one conform?” asks about the upāya; “and be able to enter?” asks about correct contemplation. The answer replies to these two questions in turn. In the first, saying “Although speaking, although thinking” clarifies that phenomena are not non-existent, because of being free from the view of wrongly grasping emptiness; “there is neither speaker nor that which can be spoken,” and so on, shows that phenomena are not existent, being free from the view of clinging to existence. Being able to understand in this way conforms to the middle path contemplation, hence it is called “conforming.” In the second, saying “free from thought” means being free from discriminative thought; being named “able to enter” indicates entering the wisdom of contemplation.