起信論疏筆削記 1.21

1.21

寥謂空寂，廓謂曠大。空即中無妄染，寂乃其性湛然，曠謂德用無邊，大則體周法界。故下文云：從本已來，一切染法不相應故，此心之空義也。又經云：妙覺湛然，周遍法界。斯寂義也。又經云：覺性遍滿，圓無際故。當知六根遍滿法界，乃至八萬四千陀羅尼門遍滿法界，斯曠義也。又下論云：是一法界大總相法門體等，則大義也。既而清淨本然，周遍法界，湛然常住，妙德無邊，由是乃云真心寥廓。故《華嚴》疏云：寂寥虛曠，冲深包博，總該萬有，即是一心也。問：太虛空界亦空寂、亦曠大，與心何異？答：太虛則以無為體故云空，一向凝然故云寂。闕其德用，曠義不成；為心所包，大義無準。豈同真心彌滿清淨，中不容他？德用無邊，性起為相；冲虛妙粹，炳煥靈明；越彼太虛，方之海印也。此上則顯心之德相也。

Liao means empty and quiet; kuo means vast and broad. Empty means that within it there is no defilement of delusion; quiet means that its nature is serene and clear; vast means that its virtuous functions are boundless; broad means that its essence encompasses the dharmadhātu. Therefore, the text below says: 'Because from the beginning it does not correspond with any defiled dharmas.' This is the meaning of the mind's emptiness. Furthermore, a sūtra says: 'Wondrous enlightenment is serene and clear, pervading the dharmadhātu.' This is the meaning of its quietness. A sūtra also says: 'Because the nature of enlightenment is all-pervading and completely boundless.' One should know that the six faculties pervade the dharmadhātu, and even the eighty-four thousand dhāraṇī-gates pervade the dharmadhātu—this is the meaning of its vastness. Furthermore, the treatise below says: 'It is the essence of the great general-mark teaching-gate of the one dharmadhātu, etc.'—this is the meaning of its broadness. Since it is fundamentally pure, pervades the dharmadhātu, is serenely and constantly abiding, and has boundless wondrous virtues, it is therefore said that the true mind is empty and vast. Thus the *Huayan* commentary says: 'Quiet and empty, serene and vast, soaring deep and embracing comprehensively, generally gathering all existents—this is the One Mind.' Question: 'The realm of empty space is also empty and quiet, and also vast and broad; how does it differ from the mind?' Answer: 'Empty space takes non-existence as its essence, hence it is called empty; it is purely inert, hence it is called quiet. Lacking virtuous functions, its meaning of vastness fails to hold; being encompassed by the mind, its meaning of broadness has no standard. How could it compare to the true mind, which completely fills in purity, admitting nothing else within? Its virtuous functions are boundless, its nature-arising constitutes its marks; soaring empty and wondrously pure, brightly radiating numinous clarity; surpassing empty space, it may be compared to the ocean-seal [samādhi].' The above reveals the virtuous marks of the mind.