起信論疏筆削記 4.33

4.33

疏　又海下，三、重釋海喻。此有四義，體相相半，前二喻體、後二喻相。體則竪深而橫廣，相則具德而現法。亦可體相皆具四義，以此二法不相離故，只是一體而有二名也，故皆具四。百非者，此於一、異、有、無等四字上明之，謂一、非一、亦一亦非一、非一非非一，為一四句。異等例此，共成十六。又過、現、未來各有十六，成四十八。又已起、未起各四十八，共成九十六。并根本之四，都成百非。然過雖無量，總而言之不出一異等四，是故約此以明百非。此等俱無，仍非暫爾，故名永絕。故下文云：當知真如自性，非一相、非異相，非非一相、非非異相，非一異俱相，非有相、非無相，非非有相、非非無相，非有無俱相等。若以此十句，一一能生十使煩惱，亦成百非也。是則言語路絕，心行處滅，不可識識，不可智知，深中更深，故云甚深。故《智論》云：智度大海，唯佛窮底。包含物者，如下文云：是心則攝一切世間出世間法。諸法雖多，不踰世與出世，今皆攝盡。此即大中又大，故云廣大。如《楞嚴》云：外洎山河虛空大地，咸是妙明真心中物。無德不備者，如前所引相大中文結云：乃至無有所少義故。無不備者，蓋言備也。無像不現者，隨染緣即現三細、六麁等染像，隨淨緣即顯十力、四無畏等淨像。故下文云：謂如實不空，一切世間境界悉於中現，不出不入，不失不壞等。《楞嚴》云：色心諸緣及心所使，諸所緣法，唯心所現。汝身汝心皆是妙明真精，妙心中所現物。《華嚴》云：譬如深大海，珍寶不可盡，於中悉顯現，眾生之形影。甚深因緣海，功德悉無盡，清淨法身中，無像而不現。更有八奇特、十勝相，皆喻真性也。

Commentary: "Furthermore, ocean…" introduces the third part, re-explaining the ocean metaphor. This has four meanings, divided equally between essence and attributes: the first two illustrate the essence, and the latter two illustrate the attributes. The essence is vertically deep and horizontally vast; the attributes are replete with merits and manifest dharmas. It may also be said that both essence and attributes possess all four meanings, because these two dharmas are not separate from each other; they are merely two names for a single essence, and therefore each possesses all four. Regarding the "hundred negations": this is clarified upon the four words "one", "different", "existent", and "non-existent". That is: "one", "not one", "both one and not one", and "neither one nor not one" make up one fourfold proposition. "Different" and the rest follow this pattern, altogether forming sixteen. Furthermore, past, present, and future each have sixteen, forming forty-eight. In addition, already arisen and not yet arisen each have forty-eight, totaling ninety-six. Together with the fundamental four, they all make up the hundred negations. Although errors are immeasurable, speaking generally they do not exceed these four—"one", "different", and so forth; hence the hundred negations are clarified based on this. All of these are absent, and moreover this is not temporary; hence it is called "eternally severed". Therefore the text below states: "One should know that the self-nature of tathatā is not the mark of oneness, nor the mark of difference, nor the mark of neither oneness nor difference, nor the mark of both oneness and difference; it is not the mark of existence, nor the mark of non-existence, nor the mark of neither existence nor non-existence, nor the mark of both existence and non-existence," and so forth. If one considers that each of these ten propositions can give rise to the ten entangling afflictions, this also constitutes the hundred negations. In this case, the path of language is cut off, and the place of mental activity is extinguished; it cannot be cognized by consciousness, nor known by wisdom; being deep within depth, it is therefore called "profoundly deep". Hence the Mahāprajñāpāramitopadeśa says: "The great ocean of the perfection of wisdom can only be plumbed to the bottom by a Buddha." Regarding "containing things": as the text below says, "This mind embraces all worldly and transmundane dharmas." Although dharmas are numerous, they do not exceed the worldly and transmundane; now all are completely embraced. This is great within greatness, and therefore called "broad and vast". As the Śūraṅgama-sūtra says: "Externally, extending to the mountains, rivers, empty space, and the great earth, all are things within the wonderful, luminous true mind." Regarding "no merit not complete": as concluded in the passage on the greatness of attributes quoted earlier, "down to having the meaning of lacking nothing". "None not complete" simply means complete. Regarding "no image not manifested": according with defiled conditions, it manifests defiled images such as the three subtle and six coarse marks; according with pure conditions, it reveals pure images such as the ten powers and four fearlessnesses. Therefore the text below states: "Namely, as truly non-empty, all worldly realms manifest within it, neither exiting nor entering, neither lost nor destroyed," and so forth. The Śūraṅgama-sūtra says: "The various conditions of form and mind, mental concomitants, and all dharmas that are cognized objects are only manifestations of mind. Your body and your mind are all things manifested within the wonderful, luminous true essence, the wonderful mind." The Avataṃsaka-sūtra says: "Like the deep ocean, / Whose rare treasures are inexhaustible, / In which are all manifested / The shapes and shadows of sentient beings; / The profound ocean of causes and conditions / Has merits that are entirely inexhaustible; / Within the pure dharmakāya, / There is no image that does not manifest." There are further eight wonders and ten supreme characteristics, all of which illustrate the true nature.