起信論疏 1.26

1.26

Within the second [section], the detailed explanation according to meaning which has three parts: the first briefly explains efficacy; the second broadly clarifies essence and characteristics. These two parts have already ended above. Below this, the third clarifies identical and distinct characteristics. Here there are three: a general statement, an enumeration of names, and a sequential discernment of characteristics. In discerning the characteristics, first it clarifies the identical characteristics. Here there are three: first, citing a simile; second, applying the simile; third, citing proof. In the second, 'uncontaminated' means original enlightenment and initial enlightenment; 'avidyā' means fundamental and branch non-enlightenment. Both have karmic functions that appear, yet they are not definitively existent; hence they are named 'illusions of karma'. In the third, 'originally and eternally abiding, entering into the dharma of nirvāṇa and bodhi' is as the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra says: 'By means of this wisdom, cutting off all fetters and entering into nirvāṇa without residue is originally a conventional truth, not the ultimate truth. Why? Because in emptiness there is no cessation, nor one who causes cessation; all dharmas are ultimately empty, which is itself nirvāṇa.' It also says: 'By what meaning is it bodhi? The meaning of emptiness is the meaning of bodhi; the meaning of tathatā, the meaning of dharmatā, the meaning of the limit of reality are the meaning of bodhi. Furthermore, the true reality of all dharmas is neither deceiving nor different, which is the meaning of bodhi.' One should know that here, with reference to the naturally pure bodhi and originally pure nirvāṇa, all sentient beings have originally entered it. 'Not a characteristic that can be cultivated' means there is no causal practice; 'not a characteristic that can be produced' means there is no arising of fruit; 'ultimately unobtainable' means there is no grasper, no time of obtaining, and no place of obtaining. The text from 'also without' onward is still scriptural text, but not essential to what is proven here; it is merely continuous text from that passage, and so it was cited along with it. In clarifying distinct characteristics, first there is a simile, and then its application. In the application, 'illusive distinctions conforming to defilement' refers to uncontaminated dharmas; 'illusive distinctions of defiled nature' refers to dharmas of avidyā. Why? Fundamental and branch avidyā run contrary to equanimous nature; therefore, in their nature they have their own distinctions. All uncontaminated dharmas accord with equanimous nature; taken simply in their nature, there should be no distinction. It is only in conforming to the distinct characteristics of defiled dharmas that uncontaminated dharmas are said to have distinctions. That is to say, relative to the distinctions of defiled dharmas such as karmic consciousness, original enlightenment is said to have natural virtues numerous as the sands of the Ganges; furthermore, by counteracting the distinctions of these dharmas, initial enlightenment accomplishes the distinctions of myriad virtues. However, such defilement and purity are both mutually dependent; they are not without manifestation, yet they are not existent; therefore, they are generally termed 'illusive distinctions'.